A DISCOURSE OF THE ABUSES NOW IN QUESTION IN THE CHURCHES OF CHRIST, OF THEIR CREEPING IN, GROwing up, and flourishing in the Babylonish Church of Rome, how they are spoken against not only by the scriptures, but also by the ancient Fathers as long as there remained any face of a true Church maintained by public authority, And likewise by the lights of the Gospel, and blessed Martyrs of late in the midst of the Antichristian darkness. By Thomas Whetenhall Esquire. Pro. 24.24.25. He that saith to the wicked thou art righteous, him shall the the people curse, and the multitude shall abhor him: But to them that rebuke him shallbe pleasure and upon them shall come the blessing of goodness. Imprinted. 1606. THE PRINTER TO THE CHRISTIAN READER. CHristian Reader, it is well known to all men, how odiously the adversaries of the Church's reformation in England do accuse and defame the seekers of the said reformation with Novelty, Singularity, Schism, Error, and with many other such like most foul crimes. The iniquity and untruth whereof, will through God's blessing well appear to every one that shall read and peruse this present most profitable Discourse following. Wherein two main and principal matters, to wit, The Inventions and Traditions of men in Church affairs, and the overreaching Clergy beyond the condition of ordinay Pastors, (whereunto all the particulars now in controversy are easily reduced) are observed in all ages and times since the Apostles to have been held by some godly persons and faithful Witnesses of the truth to have been heinous transgressions against the ordinances of Christ in his New Testament. So that hereby men may see, that it is no new thing, that the servants of Christ and the lovers of his ordinances should strive now against these Corruptions. For if this be Schismatical now (I say, to strive against these Corruptions) then surely all the holy Martyrs and pillars of the Gospel in all ages passed but chifly since the discovery of Antichrist) were schismatics. For they then travailed & laboured (as by this Discourse we may see) in one and the same cause, wherein now the true servants of Christ do also labour. But if in former times those were faithful men, & the true lovers of the Gospel of Christ, who hated all men's Additions in matters of the Church, then doubtless so are these now; and it will be manifest to all good men that they are wrongfully traduced and accused in such wise as is before mentioned. To which end and purpose this ancient Christian Gentleman hath worthily observed, gathered, and given out to the world (as his last service to God & to his people) these testimonies of sundry old and new writers. The which coming unto my hands, I could not in love to thee (good Reader) but communicate the same unto thee The rather considering how many things daily are spoken & written to the contrary by the adversaries, to dazzle the eyes of God's people in these causes. The Lord jesus enlighten the minds of all his true Children in all his ways, who only is the way, the truth, and the life; and grant us his peace. Amen. A TABLE OF THE PRINCIPAL MATters contained in this Discourse. False Accusations against the seekers of Reformation. 166: The Apparel of Ministers did not differ from the apparel of other men. pag 70, 129, 130, 164, Neither aught it to differ 163, 164, 170, 171, 175, 176, Audianus was no Herjtike, though his successors were, pag, 6 B The ordinary name of Bishop is common to all Ministers in the New Testament, pag, 13. 14. 15, 16, Bishops chosen in and proceeding from the Court are the cause of all corruption, pag, 123. Ordination made by a Lord Bishop is void, pag, 127, 128, 131 132 The like Excommunication is no better pag 77. 78: C The Ceremonies in question are unlawful for us, pag, 85. 86. 87. 98, 113. 114. 149. 150. 172. 173, When, & how Ceremonies of man's invention were first brought into God's worship, pag 33, Civil rule in pastors is unlawful and contrary to God's word in the New Testament, pag 58 90 91 92. 95. 96. 97. 98: 107. 108. 110. 122. 125. 126. 136. 137 143: 151 152. 159. 161. 174. 175. 180. Corruption in the Churches took place immediately after the Apostles pag 4 The time of the highest Ecclesiastical corruption & tyranny, p. 56. 57 What a visible Church is, pag 76. 77. 140. 141. 142. Churches are all equal in power, & jurisdiction, & spiritual rights, pag 2. 3. One Pastor cannot be but to one Church. See Pluralities. Church government belongeth wholly and only to each Church: By no means to any one man either within or without the same: pag 70, 89, 124 The Church's government ought to depend only on God's word. pag 69, 99, 108, 109. The sign of the Cross. pag 130. Custom without God's word is pernicious, pag 106. D Discipline in our Churches is necessary to be restored. p. 108. 109 The folly of them who now think orherwise, pag 80. 81, 87: 88 90. It is necessary to salvation. ibidem E False Ecclesiastikes pag 92. An Eldership pag 94, 95, 97. 118. 124, 130: 131. Election of Ministers ought to be by that Church's free consent to which they belong, pag 71. 72: 73. 74. 75. 98. 107, 108, 109, 118. 123. 127, 128, 131, 132, 138, 173. Election of Ministers by the free liking of every Church is a thing easy and no way inconvenient in a civil Monarchy p. 74. 94. 100 Excommunication is in each Church's power (& in none other) touching any member therein. pa. 77, 78, 89, 90: 94, 128, 130. 150, 151 Church Government, see before in Church, and Discipline. I Questions to the Infants in their Baptizing, are vain: pa, 101: 102 130. K Kneeling in receiving the Communion ought to be reform, pag 149: 150. M Maintenance ought to be reasonable and liberal for a Minister. Yet not superfluous. 21 etc. 42, 54, 59 117, 121, 122, 133: 135: 143 178. What a reasonable Maintenance may be: pag 21: 132: 135: Ministers of man's Institution are unlawful: pag 61, 62, 94, 98, 99 Mingling of men's inventions in God's worship is very pernicious, pag 103. 104, 105, 106, 111: 113: 114, 120, 124, 125, 129, 147, 148: 150, 167, 168, 175, 184, 187: 188. 189. N Non residents very wicked. pag 146. 152: 160. 168. 169. 172. 174. O The Oath ex Officio unjust and tyrannous. pag 138 139. 140. P The name Papa Pope was anciently common to all Bishops, pag 17, 18. 19 Pastors are all equal pag 109, 112. see Superiority in Pastors. & Churches are all equal. Ignorant Pastors, and bare Substitutes a deadly evil. pa. 92. 93. 118 138, 145, 152, 169. 170. Paulus Samosatenus a stately Prelate, like those of our times. pa. 7. 8 The first beginning of true reformation ought to be in reforming the Prelates, pag 83, 137, 152. No amendment to be expected from the Prelates, pag 82, Pluralities damnable. pa 123. 129. 138, 152. 156, 157, 160. 168. 169 172. Pomp and riches in the Clergy is cause of corruption and error in all pag 62. 151. 175. 176. A Prayer for the King and State. pag 191, 192. Good Christians falsely called Puritans, 166, 167, R No man ought to forbid Reformation in any Church state after the Original orders in God's word. pag 112. 116, 117. 181. 183. 184 Excuses against Reformation were the same heretofore, which are now. But still most vain, pag 81. 143. 144. 159, 160, 185, 186, 188, 189, Reformation when it began pag 57 which hitherto hath still proceeded but by certain degrees, & so shall till the full coming of Antichrist. Open Reprehension of our present Church Corruptions at this time is necessary in every faithful Minister. pag 79. A Representative Church no where found in the New Testament, pa. 76. S Superiority unlawull in Pastors: and Lordship is tyranny. Either is simply unlawful. pag 13. 14. 15. 16. 40. 50. 58, 68, 69, 75, 76, 94. 96. 98, 100 101, 109, 112. 118, 120, 135 137, 138, 142, 145, 146, 151, 159. 161. 162, 172 173. 176, 177, 178, 179, 190. 193. The Surplice, pag 158: 154: 155: 162: 163, 164, 171, 184, T Ecclesiastical Traditions unwritten are unlawful and contrary to God's word, both ministries, and Ceremonies, etc. pag, 66, 67, 70. 75. 111: 112. 113. 114. 115, 120, 124. 125: 126. 128: 129: 130. 133, 134. 147, 148, 149, 152, 157. 158. 165, 167, 168, 175 V Unproper terms very dangerous, and cause of error in doctrine. pag 9, 11, 13, 14. 15. 16. Refer these 2. points following to the letter. I. before placed. The fashions of Idolaters (being of themselves things unnecessary) ought to be abolished in the exercise of true religion. pag 162. 163 164. 165. Images of man's devise in religious use are simply unlawful: and yet no more unlawful than Ceremonies of like institution in the like use. 186. 187. A TABLE OF THE AUTHORS ALLEGED in this Discourse. A Alley. pag. 33. Ambrose. pag. 45. Athanasius. pag. 73. Augustinus pag. 16. 19 20. 40. 45. 101. 163. 164. 165. 167. B Bale. pag. 177. 178. 179. Barnes. pag. 25. Basilius Magnus. pag. 34. Beacon. pag. 170. 172. Beatus Rhenanus. pag. 163. Bernard. pag. 24. 50. 52. 53. Beza. pag. 15. 127. 130. Gabriel Biel. pag. 163. Bradford: pag. 174. 175. 176. 177. Bucer: pag. 79. 80. 85. Bulinger: pag. 93. 99 168. C Calvinus. pag. 14. 22. 121. 125. Chaucer. pag. 54. Chrysostom. pag. 25. 27. 47. 49. Lord. Cobham. pag. 133. Coelestinus Papa. pag. 164. Costerius. pag. 45. Cranmer. pag. 157. D Danaeus. pag. 131 E Epiphanius. pag. 5 Eusebius. pag. 4. 7. 30. F Fox. pag. 3. 44. 50. 70. 71. 79. 92. 134. 139. 140. 143. 153. 154. 155. 157. 173. 175. 176. 181. Fulke. pag. 11. 127. 130. 142. 181. 187. G Genevenses Theses: pag. 120. Gualther. pag. 102. Gregorius magnus: pag. 13. Gregorius Nysen: pag. 35. H Harmony of confessions. pag. 16. 112. 113. Homilies. pag. 180. 186. Hoper. pag. 111. 148. 149. 150. 151. 152. hus. pag. 59 I King james. pag. 21. 32. 99 jeronymus. pag. 16. 36. 37. 38. 112. 164. 193. jewel. pag. 157. 158. 159. 160. 161. 162. 163. 164. 165. 166. 167. The Queen's Injunctions. pag. 114. Ireneus. pag. 20. L Francis Lambert. pag. 75. john Lambert. pag. 173. 174. Latimer. pag. 142. 143. 144. 145. 146. 147. Lavaterus. pag. 23. Leaver. pag. 168. 169. Lindsey. pag. 54. Luther. pag. 63. 65. 67. 68 71. 79. M Marloratus. pag. 126. Peter Martyr. pag. 86. 92 Musculus. pag. 14. 24. 99 102. 174. N Nowell. pag. 37. O Origen. pag. 164 P Pantaleo. pag. 178. Platina. pag. 71 Posidonius. pag. 39 41. 42. Procopius Magnus. pag. 61. R Ridley: pag. 153. 154. 155. 156. 147. S Sabellicus: pag. 71. Saravia: pag. 45. Sigismond Emperor: pag. 83 Socrates: pag. 45. 46. Sozomenus: pag. 35. Synodus Alexandria. pag. 31. 73. Carthag: pag. 3: & 4: 40. Constance: pag. 83. T Tilenus. pag. 132 tindal pag. 134. 136. 137. 138. 139 140. 141. Tertullian: pag. 33. 163. V Valafredus Abbas. pag. 164. Polyd. Vergilius. pag. 8. Viretus. pag. 125. W Whitaker. pag. 113. 114. Wicklife. pag. 57 Z Zanchius. pag. 115. Zisca. pag. 61. Zuinglius pag. 76. THe Lord jesus in the Revelation of himself to his servant john commandeth him to write to the 7. Churches of Asia, the things which he had seen, Rev. 1. 1●, 19 and the things which are, and the things which shall come hereafter. Wherein 3. points are to be considered. First, he here commandeth him to set down the Majesty of God in his Christ, who Revealed these things unto his servant john, by him to be delivered unto his Churches; where he saith, I am Alpha & Omega, the first and the last etc. That they might thereby know with what fear and careful attention, the things so written should be read, searched out, and observed; namely, in that they were commanded to be written, and sent unto them by so high a Majesty. Secondly, here he sets down the present estate of the Seven Churches in the Country of Asia, representing by them the estate of all Churches visible, which then were gathered in their several places throughout the world. In which point touching the present estate of all these Churches, three things are specially to be observed. First, that they were the true churches of Christ, the Golden Candlesticks upon which the light of the Gospel was set, and their Pastor's Bishops or ministers like stars holden in the right hand of Christ, as Angels or Messengers of the same Churches or Congregations, and Christ himself walking in the midst of them. Secondly (notwithstanding this excellent estate wherein they were, yet) here it appeareth that many foul corruptions were even then crept in, both in the Pastors & Churches; and scarcely any one Church found to be free from foul abuses: As you may plainly see in the discourse of the seven Churches of Asia, if you read the 2 & 3 chapters of the Revelation. Whereupon this objection may and doth arise; Namely, that seeing such abuses and corruptions were in the most pure and sincere Primitive Churches, why should we not then at this day stay ourselves, though many foul disorders, abuses, and corruptions be found to be retained in our Churches. Whereunto may iustsly be answered, that contrariwise the holy Ghost hath set down the example of these most holy, pure, and Apostolic Churches, with their faults and imperfections, and also their threatenings, that all Churches following unto the end of the world, should be the more vigilant & careful that no corruption should creep in among them; seeing those most pure, and uncorrupted times (in comparison of the times following) were with so great difficulty preserved from such dangerous mischiefs, and never the less were threatened of God with such terrible plagues & vengeance for suffering the same. As, the removing the golden Candlestick from Ephesus, the fighting of Christ himself with the Sword of his mouth against the Church of Pergamus; The casting of the Thyatirians into the bed of great afflictions, and that he would come upon the Church of Sardis as a thief in the night, and that they should not know what hour he would come upon them. And to conclude, that he would spew the lukewarm Laodicians out of his mouth. All which grievous plagues in a short time fell upon those Churches of Asia. And shall we escape, if now in this great light of the Gospel, we retain and maintain any filthiness of corruption in our Churches? No, God is not partial; neither with him is any variableness, neither shadowing by turnning. Besides here also it is worthly to be noted, that among these seven Churches of Asia representing all other thereiss not one word spoken of an Archangel, Archbishop, or Lord Bishop that might over rule or govern all the rest, which in these our times are some of the greatest and most noisome corruptions which do overflow all. To which purpose I here set down the words of M. Fox, speaking of the first & Primitive Churches; his words are these. Act Mon. p, 36; It is evident (saith he) to all men that have eyes in their head, etc. that there was not then any one Mother Church above other Churches, One Universal Church Militant Invisible. but the whole universal Church was the mother Church, under which universal Church in general, were comprehended all other particular Churches in special, as sister Churches together, not one greater than another but all in like equality etc. But this ring of equality being broken, all flew in pieces. Howbeit of this more shall be spoken God willing hereafter. There remaineth now, to speak of the third general thing which Christ here commandeth his servant john to write of, namely, Revel. 1.19 the things that should come to pass concerning the Churches of God, after the Apostles time to the end of the world. And how the Synagogue of Satan and the whore of Babylon by little and little should creep in, and with her filthiness endeavour to envenime the Churches; till at the last she should become that glorious whore described in the 17. chapter, clothed in scarlet and purple, guilded with gold, precious stones, and pearls, and having a cup of gold in her hand, full of abominations & filthiness of her fornication, sitting upon the scarlet coullered Beast, having seven heads & ten horns; and by her glorious power should banish the true Churches of God, and make make them fly into the wilderness, that is into secret places, hidden, and unknown unto men. But leaving the high estate of the Babylonish whore which is the great City, that in john's time reigned over the Kings of the earth, which all men know was the City of Rome; and now calleth herself the Catholic Church. Leaving her (as I have said) in her magnificence, I will show, how by little and little she crept in, and so at the last got up unto that her high estate. Now this beginning of corruption both in doctrine and Discipline made no long delay, after the Apostles time. Eusebius Hist Eccle, For as Eusebius in his Ecclesiastical History. lib 3. cap 32. saith. vero et Apostolorum chorus. etc. As soon as the company of the Apostles and all that age which had received the hearing of the Lords own lively voice, was departed out of this world: then as it were into an empty house, the wicked error of false doctrine thrust in and plunged herself. Which thing also is evident, by all Ecclesiastical Histories: as the heresy of Cerinthus showeth about the year of our Lord 70. Which taught that the world was not made of God, but of Angels, and that Circumcision was necessary to be observed, and that the kingdom of Christ after the resurrection should be upon the earth. And likewise the heresy of the Ebionites about the year 85. Which taught that Christ was very man both by Father and Mother, and that Moses law was necessary to be observed. Thus daily many heresies and foul corruptions crept in, so that by the time that Augustine and Epiphanius lived, they written special books against heresies (to the number of an hundred several heresies of note) containing all of them great corruptions, some in doctrine and manners, some in Discipline and orders of the Church. Which corruption in Church-Discipline was often times the cause of the heretical doctrine. And herein I purpose (God assisting me) chiefly at this time to insist: showing what the ancient Fathers of the Primitive Church did practise & teach in these points of religion now controversied among us: and likewise what the lights of the gospel & the blessed Martyrs of God from age to age since, even unto this day have also practised and taught touching the same. And this I do the rather; because many excellent men have already by manifold reasons grounded and taken out of the word of God, proved that there ought to be a full reformation both in Doctrine and Discipline, according to that order in the Church which Christ and his Apostles left; Which must be acknowledged to be the only sure ground of proof for all points of controversy in the Church of God. But because the enemies of full & true Reformation of religion, do yet (after the old fashion) rest upon custom, antiquity, and ancient Fathers: I have thought good to follow this course before named, that it might be plainly seen, both how the chief of the ancient Fathers, and also of the principal lights, set up by the Lord in the depth of the darkness of Antichrist; with one voice & agreement taught, practised, and proved the same, both by the scriptures, and manifold reasons grounded thereon, touching the matters of reformation now desired. And herein I think good for example (before I enter into the rest) to set down out of Epiphanius the heresy of Audianus, which heretics were afterward called Anthropomorphits, who being thrust out of the Church as simple men (in time lacking learned teachers) fell into a persuasion and belief, that God was like unto a man, whereof they took the name of their heresy. Erat autem vir a Mesopotamia oriundus clarus in patria sua etc. Epiphanius de Heres. Audianus (saith Epiphanius) was a man by birth of Mesopotamia, a famous man in his own Country, for the sincerity of his life and of faith and Zeal towards God, which often beholding the things that were done in the Churches, he did oppose himself against such evils, even to the face of the Bishops and Elders, and did reprove them, saying, These things ought not to be so done, these things ought not to be so handled, as a man studious of the verity, and of such things as are spoken by men, which lead a most exact life; and are usually spoken for love of the truth. Wherefore Audianus seeing such things (as I have said) in the Churches, he was driven to speak and confute it and kept not silence. For if he saw any of the Clergy to seek after filthy lucre, whether he were Bishop or Elder, or any other: he spoke altogether according to the rule of God's law. And if he saw any man living in voluptuous pleasure and delicates, or any man corrupting the Ecclesiastical preaching and the laws of the Church: this man could not bear it, but by words did reprehend it, as I have said. And this was very grevous to them that were of a lewd life: and for this cause he was despited with contumelies and suffered contradiction, he was hated, and suffered himself to be vexed and thrust out, and tolerated shameful ignominy, continuing so a long time in the Church among them, until such time as certain men violently rushing upon him, drove him out for the same cause. But he would not suffer himself so to be driven out, but rather endeavoured himself to speak the truth, and not to departed, and break the bond of the union of the Catholic Church. Audianus was no Heretic, nor his present company. But their Successors were Anthropomorphits. But when he had been often beaten, both he and his companions, and had suffered very grievous things, lamenting exceedingly, he took to himself the necessities of injuries for his councillor: for he separated himself from the Church, and many together with him departed: and so made a division, having nothing different in the faith, but did believe most rightly both he and all his company. Thus far Epiphanius touching the sect of these heretics called Audianis, and of the cause occasion & means whereby it grew, and thus far was the shameful corruptions in the order and discipline of the Church grown at that time, which was about one hundred years before Epiphanius. Neither may we think that the Bishops and clergy of that age, did without cloak or colour in plain terms, defend their Lordly pride and ambition, but even as they do now, under the pretences of unity, conformity, and peace of the Church. For who can dream or imagine that they would say these men ought to be thrust out of the Church, because they speak against our pompous, proud, & ambitious government? but no doubt their pretence was, the breach of unity, conformity, and refusing to subscribe to such orders & policy of the Church, as they had devised to maintain themselves withal, and their pompous estate; without the which they pretended the Church could not be well governed. But this place of Epiphanius I leave to the reader further to consider of, wishing him to observe the integrity of life, the sincerity of faith, the necessity that compelled them to speak, & the exceeding loathness to make any schism or to departed from the Church, that was in these men, who were so violently thrust out, and this was not yet 300. years after Christ. Hereunto I may join the pride and ambition of Paulus Samosatenus, Bishop of Antioch; who also was long before the time of Epiphanius, of whom Eusebius saith. Cum prius egens fuerit, et pauperrimus, Euseb: Eccles. histor. lib, 7 ca● 26 et neque ex parentum successione, neque ullam questus occasionem habuerit honestam, nunc ad summas divitias pervenerit, non aliunde nisi ex sacralegiis, et ex his quae per fraudem diripuit. When before he was a needy fellow (saith Eusebius) and a very poor man, and neither by succession from his parents, neither had any just means of gain; he got up to very great riches, none other way but by sacrilege, and of that which he got by fraudulent means: Who is so blind that seethe not, this Bishop Paulus to be aperfect pattern of the L. Bishops of our days, who coming for the most part of poor parentage, by hook, or by crook become Lordbishops, abounding in riches & worldly honour. Which thing Polydorus Virgilius (being other wise himself a great fautor and maintainer of Lordbishops, yet) speaking of the pride of Paulus Samosatenus, he saith. unde propter hominis arrogantiam plerique Christi religionem detestabantur: Polydor Virgil l●b. 8, ab hoc Paulo opinor nostros pontifices pomparum ordinem, quem nunc ducunt, accepisse. Whereby (saith Polydor) through this man's ' arrogancy many men detested the religion of Christ. Wherefore it is that Polydore concludeth with these words, Ab hoc Paulo opinor nostros pontifices pomparum ordinem, quem nunc ducunt, accepisse. Of this Paul I suppose our Bishops or Prelates have taken the order of Pomp which they now carry. Thus far and thus plain speaketh Polydore Virgil. And Eusebius in the place before of this Bishop Paulus saith, Directio quoque praeeuntium, et constipatio insequentium, qùam plurima querebatur: ita ut omnes qui videbant, horrescerent et detestarentur, per illius arrogantiam, religionem divinam. He sought also to have troops of men to go before him, and trains of many to follow him, in so much that all men which saw it, did utterly abhor it, and through his arrogancy, detested the religion of God. Thus you see how the Dragon, that old subtle Serpent, even then practised to corrupt the religion of Christ, and so to bring it into utter detestation. But to return nearer to the first original corruptions that began immediately after the Apstles time: you shall find in all the most ancient Fathers a great liberty taken to leave the very words of the Holy Ghost, and instead of them to use such improper speeches, names, and words, as they thought fit and convenient, to express the same thing: as to call the Ministers of the word of God and the Pastors of the Church, Sacerdotes, Priests; the Deacons Levites; the table of the Lord, an Altar; the whole action of the Supper of the Lord, a Sacrifice; and at the last they called it Missio and then Missa, a Mass; Unproper speeches. likewise they called a Diocese & a Province, by the name of a Church; and at last the whole Universal multitude of Christians throughout the world, by the name of the Catholic Church. As also their Teachers & Governors by the name of Bishops. All which are very improper speeches. And thes improper speeches, are as frequent and as commonly used among the ancient Fathers, as the words of the Holy Ghost are used in the scriptures. Wherein we may observe, out of what small beginnings, and little sparks of error, great flames, and horrible corruptions do grow; as a line beginning from the very Centre to be drawn never so little a wry, maketh a shameful error, when it cometh to the circumference: so the Fathers at the beginning using these terms thought full little that such a foul Idol as the God of the Mass; & such a spiritual tyrant as a Universal Bishop should have grown out of them, but they spoke alluding unto the Church, Priests, Levites, Altars, Sacrifices of the law in the old Testament: which were indeed figures & shadows. In which mistaking Satan (that old serpent) had his drift to set up his Idol in process of time, thus reasoning upon these terms, (as our Papists do yet to this day) that over Levites there must be Priests, unto Priests there belong Altars, unto Altars Sacrifice. All which things (yet) in the old Testament were known to be but figurative shadows yea head, horns and all: and when he hath once gotten in, though he may be as plainly seen, (according to the proverb) as a man's nose of his face; yet he so maintaineth the possession that he hath once gotten both by fair & foul means, by religious pretences, and rigorous defences; that it is almost impossible to get him out again. As for example, who seethe not in these our days (at the least where the light of the Gospel doth shine) the horrible abominations of the unpreaching ministry, Non-residencies, Pluralities, Impropriations, excommunication for every trifle, the pompous and lordly estate of Bishops together with those rotten and beggarly Ceremonies, which have so long burdened & troubled the Churches Nay Kings and Princes are made believe that their state could not endure, nor their Kingdom stand, yea that heaven and earth would be confounded, if these things should be reform. But alas it is lamentable to behold what curious carvers, what trusty tasters are used in bodily meats, how great care is taken that a moat fall not into our earthly cups: But though the toe, or foot of * A Toad. a paddocke fall into the food of our souls we are not afraid to swallow it, though we see it. But let us proceed in opening farther the things which were done in the Churches, and the abuses that crept in shortly after Saint john's time, until Antichrist & his great whore of Babel came up to the top of their glorious dignity. Now Satan having sowed his tars among the good corn, which the holy Apostles had sown, which tars grew so fast in the hearts of many Sardian sleeping Angels, that pride and ambition pricked them to be lifted up above their fellows. And as many hundred years after, Gregory the Bishop of Rome himself said of john Bishop of Constantinople: In this pride of theirs what other thing is there betokened, but that the time of Antichrist is even at hand. For he followeth him (saith Gregory) that despising the joy of equality among the Angels laboured to pearke up to the top of singularity. For they thought it a base thing not to be lifted up above their fellow Pastors or Elders, so that they procured by agreement and consent among themselves, that some one among the rest, in every assembly should be called a Bishop: where before that time all the preachers, Pastors, and Elders, were generally called Bishops: so that bishop, Pastor, or Elder, were Synonimons, words of one and the self same signification; But now they agreed, that one of them only in every assembly should be called a Bishop: and he only and singularly should be so termed, whereas all the rest were so called before. which injurious dealing with the rest of the Ministers went yet more forward: namely, as at the first agreement one only in every Congregation or assembly, should be called Bishop; so this devise of Satan with in a while grew so fast, that only one in every Diocese was so called, and all the rest were called Ministers, Elders, and Pastors, and not Bishops. What injury this was to all other Pastors & Elders, yea & to the holy Ghost himself, which gave them all, as well as to any one that reverend name of Bishop; he that hath eyes in his head may easily see. For as poor christians should have great injury if it should be made unlawful to call any man a Christian, or a christian man, but only a Prince, a Lord, or a Noble man: so all the poor Pastors and Ministers have great injury, that one Lord in a City or Diocese, only, should be called Bishop, seeing Gods own word calleth all Pastors and Ministers of the word Bishops; as well as all faithful people Christians. And thus within a while these Bishops did not only take to themselves the name, wealth, & dignities which God forbiddeth them; but they took from other such names, wealth, and dignities as God had appointed them. Showing themselves plainly disobedient to God, and injurous towards men, and namely, towards their brethren and fellow servantes in one and the self same function appointed by God. And here touching this matter take the words of M. Calvine that excellent and learned Divine upon the first chapter to Titus. Porro locus hic abunde docet, Calv, in epist, ad Tit. cap: 1. 7. nullum esse Presbyteri et Episcopi discrimen, etc. Verum nomen officii quod Deus in common omnibus dederat, in unum solum transferri, reliquis spoliatis, et iniurium est, et absurdum. Deniquc sic pervertere spiritus sancti linguam, ut nobis eaedem voces aliud quam volverit significent, nimis profanae audaciae est. This place of the Apostle to Titus, (saith M. Calvine) doth very evidently teach that there is no difference between a bishop and an Elder or Minister, but, the name of an office which God gave to them all in common, to transfer it only to one among many of them, spoiling or robbing the rest thereof; is both injurious and absurd. To conclude (saith M. Calvine) so to pervert the tongue or language of the Holy Ghost, that the same words or names should signify an other thing unto us than he would have it: It is a point of too profane or heathenish boldness. Hereunto I will add the words of M. Musculus in his Common Places, being translated into English, and dedicated unto Parker Archbishop of Canterbury, Musc, Com. pla, fol, 166 in the days of Queen Elizabeth, his words are these. When that temptation of greatness and superiority, got once into the minds of the Priests, Pastors and Doctors: then men began to choose some one of the Elders, which should be set above the rest, and advanced unto higher degree, and be called a Bishop: and thus he should only and singularly be called, as all the rest were commonly called before. Whether this device doth any good to Christ's Church, that bishops are become (rather of custom (as Jerome saith) than upon any truth of the Lords appointment,) greater then the Priests; it is better declared in these latter times, then when this custom was first taken up, which we may thank for all the pride, wealth, and tyranny of the Princely, and riding Bishops, yea for the corruption of all Churches: which if Jerome saw, no doubt he would acknowledge it to be not the device of the holy Ghost to take away schisms▪ 〈◊〉 it was pretended to be, but of Satan himself, to decay and destroy the old ministery in feeding the Lords flock. Whence it is come, that the Church hath not true Pastors, Doctors, and Elders or Bishops, but under the colour of these names we have idle bellies & magnifical Princes. Beza in Phil, cap. 1. 1 Whereunto I add also the words of M. Beza upon the first chapter to the Philippians. Episcopos igitur intelligit, quicunque verbo et gubernatio ni praeerant, puta pastors, Doctores, et presbyteros etc. Haec igitur olim erat episcoporum appellatio, donec qui politiae causa reliquis fratribus in caetû praeerat, etc. Peculiariter dici episcopus caepit. Hinc caepit Diabolus prima tyrannidis fundamenta iacere in Dei Ecclesia. etc. En quanti sit momenti a Dei verbo vel latum unguem deflectere. The Apostle saith M. Beza meaneth by Bishops all those which were appointed to rule in the word and government of the Church, namely the Pastors, Teachers, & Elders. This was of old time the denomination of Bishops, until he which for policy sake was preferred in the assembly before the rest of the brethren, began only, or peculiarly to be called Bishop: hereof the Devil began to lay the first foundation of tyranny in the Church of God. Behold (saith M. Beza) of how great weight or moment it is to decline from the word of God, yea though but a hairs breadth. Here is also to be noted how Jerome many years after often times putteth the Bishops in remembrance of their original estate and titles, even when long custom had established the same; As in his epistle ad Evagrium and in his Commentary upon the Epistle to Titus, and diverse other places you may read. jerom. ad Evag. and in Tit. Let Bishops know (saith he) that rather by custom then by any truth of the Lords appointment, they are become greater than the Elders, or Ministers: and, the Church ought to be ruled in common. And this 〈◊〉 Augustine also acknowledgeth in his Epistle to Jerome, whom 〈◊〉 himself was a Bishop, and a man in that degree of the highest note in the world: saying to Jerome (who was then but a poor Minister, nor never would be other.) Quanquam secundum vocabulum, August. epist. 19 quod usus obtinuit, Episcopus maior est presbytero Hieromimus tamen in multis maior est Augustino. Although though (saith Augustine) according to the term, which use hath brought in, a Bishop is greater than an Elder, yet Jerome in very many things is greater than Augustine. And this former saying of Jerome is commonly alleged and allowed by all the excellent writers in the defence of the gospel to the same effect; as you may read in the Harmony of Confessions. Con. Helve: 2. sect: 11. Tit. Of the Ministers of the Church. Where their words be these: So the Bishops must know that they are above Priests rather by custom than by the prescript rule of God's truth, and they should have the government of God's Church in common with them. Thus far Jerome. Now therefore no man can forbid by any right but that we should return to the old appointment of God, and rather receive that, than the custom devised by men. And this conclusion in the Harmony of Confessions, every man may see is plainly grounded upon the confession of the holy Apostles, Peter and john saying, Acts 4 9 whether it be right in the sight of God to obey you rather than God, judge ye. A man would think it impossible, that any Christian should deny that we ought rather to receive the appointment of God, than the custom devised by men. Which custom (as M. Musculus saith) we may thank for the pride wealth, and tyranny of our Princely and riding Bishops, and for all other corruptions of the Churches, as shall more plainly appear hereafter. Hear the Prophet Isaiah saith of them that fought against Zion, stay yourselves and wonder: they are blind, Isai. 15 9, 10, and make you blind, they are drunken, but not with wine, they stagger, but not by strong drink. For the Lord hath covered you with a spirit of slumber, and hath shut up your eyes, the Prophets, and your chief Seers hath he covered. And before I proceed any further, I will say with Isaiah the Prophet, stay yourselves and wonder at an admirable work of God. For as soon as this first foundation of tyranny (as M. Beza calleth it) was laid in the Church of God, and that the name of Bishop which God had given to all the Ministers of his word in common, was transferred to one alone among many, the rest being rob and spoiled thereof: even quickly after was written upon the forehead of this Bishop, a mystery, a strange and unknown name, even the very name of Antichrist, that is to say, Papa, apope. For strait way in general, all the Bishops were called by the name of Papa or Pope, taken (as some learned men suppose) of the Greek Syracusane word, Pappas, signifying a Father. The Papists themselves seeking for the Etymology of this word, are so astonished therein, that some of them say it was taken from Papé, the interjection of wonder. Howsoever, a word it is fetched out of the bottomless pit of hell, that it might be a mark to make difference between a Minister and a Bishop, and between a Pastor and apope, as the word Missa was devised by the Devil to disguise the Communion withal, and to supersubstantiat the blessed bread of the Lords Supper into the cursed Idol of the Pope's mass. And from hence arose at last that one Pope of Rome overall: of whom they say in their gloze Papa stupor mundi, the Pope is the wonder and the admiration of the world: neither God nor man, but a thing between both. Some have thought it might be taken of Pappa, which some say the latin children used to call their Fathers by; as our children call Dadd: othersome have imagined it should be taken from these two words Pater Patriae, which the Romans' used to write by way of abreviation thus: Pa. (with a prick) and Pa. (with another prick:) So that the pricks in the midst being left out, there remained Papa. Such far fetched follies, and ridiculous dotages, the Papistical crew are feign to seek for to find their holy Father Papa, the Pope. But this is certain and evident, that as soon as it was agreed upon that one only, among many Ministers of the word of God should be called a Bishop: and the rest should be rob of that name, which the holy scripture hath geiven them: this singular and peculiar Bishop, (set up as it were with a higher degree and name then the rest) was straightway called in a special sort, Papa. As Cyprian one of the most ancient Fathers was usually termed. Cypt. Epist. 2.7. The Elders & Deacons of Rome writing to him, do set down the superscription of their Epistle in these words: Cipriano Papae, presbyteri et Diaconi Romae consistentes, salutem. To Pope Cyprian, the Elders and Deacons of Rome, wish health. And in the latter end and conclusion of the Epistle they say unto him. Optamus te beatissime ac gloriosissime Papa, in Domino semper bene valere, et nostri meminisse. We wish thee (most blessed & most glorious Pope) ever good health in the Lord, and that thou always be mindful of us. August epist ●● Likewise Jerome writing to Augustine saith, Domino vere sancto et beatissimo Papae, Augustino, Hierenimus in Domino salutem. To the right holy and most blessed, Pope Augustine, Jerome wisheth health in the Lord. The very same words also are used unto Augustine in his epistle 21. And so likewise in the rest. Neither do I speak these things to condemn those excellent ancient Fathers, (who otherwise many years were singular instruments & profited greatly the Church of God) but to show how great a buses crept in, during the most pure times, (like as hath been before said) even in the time of the Apostles themselves, and after more & more unto the full setting up of Antichrist the Pope, that great Papa, (the Bishop of Rome) who alone got this name Papa Pope, at the last to be peculiar & proper to himself. Thus growing up by little and little, from the first beginning of the petty Papa, until he and all his clergy with him, came up unto their full perfection, and papistical dignity. Which time when it drew near, errors and most enormous and shameful abuses crept not in by little and little, but were thrown in by shovelles full, and cart loads. And further I noted it, to set forth the wonderful providence of God (without which nothing is done in heaven earth, or hell.) To set such manifest characters and marks upon the first beginnings of mischief, which although it could hardly be discerned in the beginnings thereof, yet in the event and full high estate whereunto they grew, a very child might understand, perceive and see it. So that at the length when the new light of the gospel should shine, even the old and first original errors might thereby the better be corrected. For in Prophecies & mysteries it must always be observed, which that most ancient Father Ireneus saith in his 4. book & 43. chapter. Omnis enim prophetia priusquam habet efficacian, etc. All prophecies (saith he) before they have the effect, be as it were riddles & ambiguities unto men: but when the time is come, and that is come to pass which is prophesied, than the prophecies have a clear and undoubted exposition. So we see in this mystery of Papa or Pope when it first began, it was such an aenigma, as was almost unpossible to understand whereunto the old Serpent meant to bring it. But now the event thereof being come, and the Angel between heaven and earth preaching the everlasting Gospel and setting up the new light thereof in many Nations and Churches: every man that winketh not may see it. Now therefore to proceed, (as Augustine saith in his 18. book and Second chapter, of the City of God: That it may the better appear how Babylon the first Rome keepeth her course with the City of God, whom she maketh a pilgrim or stranger in this world.) When the name of Pope had thus possessed the Bishops whereof many were both godly and learned, yet they never dreamed of the mischief that followed, nor of the great Papa the Pope that man of sin even the son of perdition, that exalteth himself against all that is called God, and sitteth in the temple of God sheewing himself that he is God. The mystery of which iniquity began to work even in the Apostle Paul's time. How be it the godly Fathers (as I said) little suspecting any such matter, laboured tooth and nail to keep under the Pomp pride and ambition of the Bishops & Pastors of the Church, which they saw now began to grow both in riches and regiment; and which after their time grew in few years beyond all measure. But because I shall have occasion to use the examples and doctrine of the ancient learned and godly Fathers, against the pomp, pride, and lordly estate of Bishops, A sufficient maintenance is due to the ministry And what it may be. lest I should seem to be injurous and prejudicial to the sufficiency of honour, living and maintenance which both by the word of God, and by the judgement of the ancient Fathers doth of right belong unto all Pastor's Bishops or ministers of the word, and which the authority of all christian Magistrates & Princes ought to provide for them, I will adventure to set down a proportion of such estate and living as I am fully persuaded doth of right and by the law of God appertain unto them, and aught by Princes and Magistrates to be appointed and provided for them. Wherein I cannot but observe the most excellent and honourable advice and charge which the King's Majesty in his own book giveth unto his Son our Noble Prince. As first in his preface (he saith) I exhort my Son to be beneficial unto the ministry, Basilicon do●on. praising God that there is presently a sufficient number of good men of them in this kingdom (of Scotland) and yet are they all known to be against the form of the English Church. And in his second book his Majesty chargeth him, that he should see all the Churches within his Dominions, planted with good Pastors, the Schools (the Seminary of the Church) maintained, the doctrine and Discipline preserved in purity according to God's word, and sufficient provision for their sustentation. It pertaineth therefore to the duty of Princes to see that there be a sufficient provision, for the sustentation and maintenance of their Pastors, and surely God's law doth expressly require it. And as the law of God doth evidently forbid them a Lordly estate, so it doth utterly condemn the beggarly and miserable estate of the Pastors and preachers of his word. Wherefore the law saith, Beware that thou forsake not the Levite all the time that thou shalt be upon the earth. Upon which place M. Calvine saith, Deut, 12 Moses addeth. That the people should beware in any wise that they defrauded them not of their right: And not without cause. For as I have told you before (saith M. Calvine) God had appointed them of purpose to serve him, Calvin, and the greater part of them also to teach his people, that his law might be known. Seeing it was so, it was good reason that they should have wherewith to find and maintain them. For in very deed apart of the inheritance belonged to them, because they were descended of the lineage of Abraham. But God put them from it, to the end they should not be troubled neither with tilling of the ground nor with any other businesses: but only give themselves wholly to the doing of their office. And it is not without cause that Moses plainly exhorteth the people to do their duty in this behalf, for we see the unthankfulness of the world. They Idolaters can find in their hearts to maintain their Priests and they spare for no cost: but as for them that serve God purely, there is commonly no account made of them as hath been seen in all times. And further he saith. And if it were in the world's choice, it had always lever to maintain a whole Covent of Munks and Canons to howl out with full gorge, than to find one Preacher that would speak as he ought to do. And surely it is plainly seen at this day in the Popery and in such places where such relics of Popery are left, that they had rather maintain their Lord Bishops all though they be unpreaching Prelates with many thousand pounds of yearly revenues, then good Pastors and diligent Preachers with a hundred or twain. Prov. 30.6. But to this purpose the words of Agur in the 30 of the Proverbes, are worthy to be noted. Where he saith, Every word of God is pure, he is a shield to those that trust in him. Put nothing unto his words, lest he reprove thee and thou be found a liar. Two things have I required of thee, deny me them not before I die. Remove far from me vanity and lies. Give me not poverty nor riches: feed me with food convenient for me: lest I be full and deny thee, and say who is the Lord? Or lest I be poor & steal, and take the name of God in vain. And mark that he saith deny me not them before I die, that is grant me these two things, not for a day, or a time, or for a year, or two. But that I may enjoy them, Lavater in Proverbs, and observe them all the days of my life. Which thing Lavater in his Commentary upon those words rightly understandeth. Saying, Nec tantum postulavit ad diem etc. Neither do the Prophet to this purpose make this request, for a day, or for a month, or for a year or two, but for all the time of his life. For this it signifieth which he saith, deny me not until I die, that is to say, as long as ever I shall live. In which words it is manifest that Agur in his Prophecy speaking as he was moved by the holy Ghost: setteth down himself as a pattern, for all the Prophets, Pastors, and Teachers of the word of God. What manner of state and living they ought to desire, and of right aught to be given unto them. Namely, a mean estate between poverty and riches, neither to set them up like Lords, nor to tread them down like beggars, neither to pamper them with the abundance of many thousands, nor to abase them with less than one hundred. And this the Apostle Paul doth plainly confirm in his Epistle to the Corinthians where he saith, Do ye not know, that they which minister about the holy things, ● Cor, 9, 13, 14. eat of the things of the Temple? And they which wait at the Altar, are partakers with the Altar. So also hath the Lord ordained, that they which preach the Gospel should live of the Gospel. Upon which place saith M. Musculus, (and with him to the same effect all the best Commentaries, both of the Protestants late writers, Musc. in 1. Cor. and also of the ancient Fathers) Vivant: inquit, Victus necessitas vivendi verbo expressa est, ut intelligas tantum victus deberi ex evangelio Christi ministro, quantum ad necesiariam vitae sustentationem sufficere potest, non quantum delitiae et luxus exigunt. Should live, saith he. the necessity of food & sustentation is expressed by the word, live, that thou shouldest understand that such a lyving is due for the preaching of the Gospel unto the Minister of Christ, as may suffice to the necessary sustentation of life, and not such a living as delicacy requires. And old Barnard upon the same place: Bernard which though according to the proverb he saw not all, yet saw he so much that he saith, Vivat de altari juxta Apostulum; alimenta et quibus tegatur habens, his contentus sit; vivat, non superbiat, non luxurietur, denique non ditetur, nec ex clericatu ditior fiat: He ought to live of the Altar as the Apostle saith, that is, having food and raiment let him there with be content: he should live of the Gospel saith Barnard and not to be puffed up, and not live delicately, not be made rich of the gospel: to conclude, by his Ecclesiastical office he should be made never the richer. And here I think good likewise to set down touching the same matter, the words of our blessed Martyr and reverend Father Doctor Barnes, answering them that said they sold not the word of God, but received the reward of their labours. Barnes pag, 265 Tell me (saith D. Barnes) ye that be without shame if you do sell but your labours. Is it not a soar and unlawful price to sell it so dear? what Bishop can deserve by his labour a thousand pounds by the year? and yet some of them have a great deal more and labour nothing at all. How dear would these men sell their labours if they should be Tanker bearers: they would make water dearer than wine. Yea, tell me what labour there is within the Realm that is half so dear sold as their idlnes is? But, O you belly gods, did not Christ's Apostles take pains and labour about the ministration of the word? And in fulfilling of their office more in one day, than you do in all your lives. and yet was it not lawful for them more to receive then a living. For our M. Christ said, the work man is worthy of his meat: so that our Master would: that they should receive no more, but that was necessary. Also S. Paul saith, Our Lord did ordain that they which preach the gospel should live on the gospel. Now which of you all doth preach the gospel? Not one: and yet will you enjoy those innumerable possessions. S. Jerome saith one this same text, Chrys. in ● Tit. 9 You must live of the Gospel but not be rich. Also Chrisostome saith, I say bouldy that the Bishops and Prelates of the Church, may have nothing but meat and drink and clothing, lest they should set their affections upon those things. Hear have you plainly (saith Doctor Barnes:) that if you did labour faithfully and truly in the gospel you could have but a living thereon, and no Lordly possessions. And thus far D. Barnes, one of our own English Ecclesiastical reverend Fathers, and blessed Martyr of God. Now the Apostle in the same chapter proveth, that the Preachers of the Gospel ought to have not only a bare living, but also maintenance, when he saith, 1 Cor. 9.3 4 5 6, My defence to them that examine me is this. Have we not power to eat and drink. Or have we not power to lead about a wife being a sister as well as the rest of the Apostles, and as the brethren of the Lord & Cephas? Or I only and Barnabas, have not we power not to work. By these words it is most manifestly and clearly proved, that the Preachers of the Gospel with their wives and houshoulds should have such a sufficiency of lyving, as might maintain them in good sort with out any labour of their own hands. So that all preachers of the word of God have authority & power not to work, but so to be maintained, that they may wholly and altogether attend upon their Ecclesiastical functions. Further also, that the Preachers of God's word ought to be so maintained as they should not need to work & labour with their hands, is most evidently proved in the sixth of the Acts, where all the twelve Apostles with one consent say, Acts 6.2. It is not meet that we should leave the word of God to serve the tables. For if it were meet, that the preachers of the word of God should be employed or occupied in any work or business in the world; What employment would be fit, than that holy labour of attendance upon the poor? And mark these words of the holy Ghost pronounced with a full consent of all the Apostles; That we should leave the word of God, (say they) whereby they plainly declare that they must needs have left the preaching of the word of God, if they should have attended upon any other business whatsoever. Now if the Apostles could not do it, what Bishops or Pastors are able to perform it? Can Satan so blind their eyes, that they should think themselves wiser; and endued with greater graces and gifts of God than all the Apostles of Christ, so that they can perform more duties, offices, and functions, than the Apostles were able to do? And mark the conclusion of their words in the same place▪ And we (say the Apostles) will give ourselves continually to prayer, ver, 4 and to the ministration of the word. Where note well this word continually. And S. Luke saith, this thing pleased the whole multitude, v. 5 whereby we may see, that the whole multitude understood that he which preacheth the Gospel, ought not to be entangled with any other business. And hereunto I will further add the words of Chrysostome speaking in the defence of a sufficient maintenance for the Pastor & preacher of the word of God upon the Epistle to Titus cap. 2. Vide quaeso, quanta rerum absurditas, Chrys. in Tit. ● num ille debet carere ministro? sibi necesse sit incendere ignem; et aquas afferre, et ligna perfringere atque in foro sepe necessario ingredi; potest esse maior perversitas, maiorque confusio? At sancti quidem illi viri Apostoli eum qui doctrinae insisteret neque ad viduarum ministerium applicari volverunt, verum id opus indignum arbitrati sunt, etc. See (saith Chrysostome) I pray you how great absurdity there is of these things, should the Pastor be with out a servant to tend upon him, so that he must make his fire himself and fetch water, break his sticks for his fire, and go often to the market for things necessary, can there be a greater perversity, or a greater disorder? Those holy men the Apostles thought it an unmeet thing that he which should attend upon the word, should be employed so much as to the service of the poor widows. Ye see, how this ancient Father Chrysostome applieth the same place of the Acts to this purpose, and vehemently defendeth that he which attendeth upon the word, that is, he which preacheth the Gospel that he should be able to keep a man to attend upon him. And hereunto agreeth the example of the Prophets, who being extraordinarily called, had far less need of any ordinary assistance of service. God himself immediately commanding other to sustain them, and the very fowls of the air to feed them. Who having power to command fire to fall from heaven, upon their wicked adversaries, and power to raise the dead to life again for their beloved friends, God so providing for them that one handful of meal & a little oil in a cruse should grow and increase to such abundance that it sustained them and other a long time. And not only in matter of bodily sustenance, but also even to the payment of their debts to their poor friends, so to multiply the creatures of God for them that they had abundance, both to pay their creditors, and to sustain themselves. These Prophets therefore a man would think, should have little need of ordinary attendance of a servant to wait upon them, yet God would have it that each of them, should have such ordinary maintenance, that they should be able to keep one man to attend upon them. That they might be freer from the business and affairs of this life, and to attend wholly and continually to prayer and administration of the word. As Eliiah had by the appointment of God Elisha to wait upon him and to power water upon his hands. As it is written in the 2 of Kings the 3 chap, 2 Kings 3.11 and the 11. verse. By the which words of powering water upon his hands, the holy Ghost signifieth the free attendance of such a one as we call a serving man, which waiteth upon his Master and serveth him even in the least matters. And likewise Elisha had his servant Gehazi attending upon him as he went by the way, and waiting upon him in his chamber which the Shunamite had prepared for him: so had jeremy, Baruch, and no doubt all the rest of the Prophets, though their names and service be not so expressly set down in the text. But here I can not but rest a little upon that memorable history of the Shunamite a woman (as the text saith) of great estimation, an honourable person, which had no need to make suit or crave any thing, either of King or Captain. In what reverend sort she entertained the Prophet, and with care she provided allthings necessary for him, and with all how Elisha was able to do for her, both with the King and general captain. 2. King's ●, 9, 10 I know (saith she to her husband) that this is an holy man of God. Let us make him a little chamber, (I pray thee) with walls, and let us set him there a bed & a table & stool & a candlestick, that he may turn in thither when he cometh to us. She saith not let us make ready the great chamber, and let us consider that he cometh with forty, or fifty, or threescore men, whereof many be gentlemen of good account, so that all the chambers we have must be well furnished & trimmed up. But she prepared for him a studentlike lodging, in which he might be lodged when he came. Hear you see the mean estate wherein the prophet kept himself: and which all godly persons thought it meetest for him to continue in. Notwithstanding that he was in so great favour, both with many Noble personages, and with the King himself. And specially with the King who so loved and honoured him, that being sick the King in his own person came unto him, wept upon his face, and cried out saying, O my Father my Father, the chariot of Israel, and the horsemen of the same. And yet he allowed him not four or five thousand pounds by the year: nor made him a Lords grace, nor an Archprophet; but let him live insuch a mean estate as hath been before declared, and as the Prophet thought meetest for himself to continue in. And not unfitly hereunto may be joined the history of Constantin the great, and his singular love and favour, towards the Ministers and Preachers of the word of God in his time; that we may see together what was the estate both of the Prophets in the old Testament, and of the Preachers of the word of God in the New. And how Kings & Princes maintained them, which most dearly loved them. In the life of Constantine thus it is written. Dei vero administros ad se accersitos semper honore praecipuo dignos censebat et omni officio prosequebatur, Vit. Const: apud Euseb, nihil circa devotos addictosque numini benignitatis aut humanitatis omittebat. Homines quidem de vultu ornatuque tenues, alia tamen apud eum nota convictores erant, haud asseclae. The Ministers of God being called unto him, he ever thought them most worthy of special honour, and did reverence them withal dutifulness, and he omitted nothing towards them who were devout, and dedicated to God which pertained to loving kindness or courtesy, yet they were men indeed in countenance and garnishment but poor: but in another note they were familiar companions with him, and not waiting servants. I need not to amplify this matter: ye see (as I have said) the estate of the Ministers of God's word both in the old Testament and in the New, under those Kings and Princes which so highly favoured, honoured, and so dearly loved them. And yet never made them Lords nor Archlords, nor maintained them in any pompous or lordly estate. And here I will add the example of Athanasius, who must needs have been extolled and lifted up unto a Lordly dignity by that great and mighty Emperor Constantine, if he had not thought it utterly unlawful so to exalt any Bishop in the world. Being the only man above all the rest among all the three hundred Bishops in the Counsel of Nice, which confuted, and confounded the horrible heresy of Arius, which then was ready to overrun the Church of God; in so much that he was called Oculus mundi, the eye of the world. And whose Confession is set up and received even to this day in all christian Churches, and called Athanasius Creed: yet when he was accused to have turned the corn (which the Emperor sent unto the City) to other uses then the Emperor had appointed. The Synod of Alexandria in their Apology for Athanasius, maketh this answer, Synod. Alexan. Apol 2. Quid Athanasio remotius a crimine? qui si vel in ipsa Alexandria fuisset quid tamen ipsi cum negotiis prefecti. What could be further of from fault than Athanasius? Which if he had been at that time even in the City of Alexandria, yet what had he to do with the affairs of the Magiistrate. And further they say, Nec fieri posse ut homo privatus et pauper tantum virium haberet. Neither could it be possible, that such a private and poor man should be able to do it. Hear you see the estate that Athanasius the most famous Bishop in the world at that time was in, and how the Bishops themselves, and the most godly Princes, and Emperors thought fit for them to live in. All these things being considered, I conclude that the Pastor or Preacher of the word of God, aught to be so maintained that being freed from all other business, he might have one man at all times to wait upon him. Whereunto a convenient proportion of living, as the state and rate of things stand at this day in England cannot be less than one hundred pounds by the year, considering that he may not attend upon any other occupying, affairs, or business, but only and continually upon prayer and administration of the word. Wherefore I say, at the least one hundred by the year: for so the sound judgement of reason requireth. Howbeit if some one be above other charged with many children or other ways, A reasonable proportion for a Pastor's maintenance or in special sort with excellency of gifts be found worthy to be preferred before other, the living unto such may & aught to be increased, yet so, that none exceed the revenues of two hundred, or there about. Which thing agreeth well with the words of his Majesty: in his second book of his Basilicon Doron where he saith, As some will deserve to be preferred before other, pa. 44. so chain them with such bonds as may preserve that estate from creeping to corruption. And surely a foul and shameful corruption it is, that any Ecclesiastical person, should be maintained upon and by any Ecclesiastical lyving, exceeding the reasonable estate and proportion before named. For so he is both corrupted himself, and also robbeth other of that which by right belongeth unto them; while the one is lifted up to a Lordship, and the other kept under in a beggarly estate. Now to go forward with the proceeding and growing up of Antichrist and his Babylonish whore. When the Bishops had taken a degree above the rest of the Pastors, and had the name of Papa, as it were written one their foreheads, and usually given them in their titles, and their regiment creeping up to whole Cities & Dioceses. So that some of them began to maintain themselves as Lords, and to claim a Lordly estate. The godly learned Fathers not seeing the mischiefs that were already by a general and common consent crept in: whereby it was impossible to keep out the foul corruptions following, not only tolerated the foul abuses brought in, but also they themselves in their simplicity, with a zeal of God, though not according to knowledge, brought in many bald Ceremonies and corruptions, which for brevityes sake I will pass over, and only set down the words of our English Father George Alley Bishop of Exeter of the corruptions in the Sacrament of Baptism brought in by the ancient Fathers. Alley Whereby we may see the weakness even of the first times and former ages. Tertullian writeth (saith he) that when we come to the water we stay somewhat before in the Church under the hand of the Priest, and do protest that we will renounce the Devil, his pomp, and all his Angels. After that we be thrice dipped in the water, de coron militia answering no more than the Lord hath determined in his gospel. And then being taken out we taste of milk and honey. And from that day we abstain from being washed by the space of a whole week. Here you may see (saith our Bishop of Exeter) by the words of Tertullian what rites were added unto Baptism, as abrenunctions, three immersions, tasting of milk and honey, abstinence from washing. lib. 15. in Esa In his first book against Martion, he maketh mention also of oil: S. Jerome testifieth that wine was added to the milk, he writeth in his commentaries after this manner. The Lord did provoke us not only to buy wine, but also milk, which signifieth the innocency of infants, which manner and type is even at this day observed in the west Churches, that wine & milk be given to them that be borne again in Christ. S. Augustine in certain places of his works doth show, that diverse prayers and manners, were used about Baptism, he maketh mention of Exorcisms, and Exufflations against the contrary power: he speaketh of Godfathers which promise faith for the infants, he maketh mention also of oil wherewith the christened were anointed. After Augustine, Rabanus Maurus Bishop of Mentz maketh rehearsal of many more Ceremonies in Baptism, as to sign him that was baptized with the Cross in the forehead and in the breast, to bless salt and to put it into his mouth, of a white cloth which we call the Chrisom. All those things, and many such other were added from time to time by men. But if antiquity may seem to defend the manner of these rites, who dare deny the authority of the Apostles far to excel their authorities, for the Apostles were long before them. Therefore it shall be best to cleave to, and follow the steps of the Apostles, as well in the ministery of Baptism, as in other godly ministrations. Thus far our Bishop of Exeter. And as these foul corruptions and other such like, were even then brought into Baptism, so likewise in the Supper of the Lord, & many other orders of the Church. As namely, the filthy vermin of Monks in the time of Augustine and Jerome grew to be almost innumerable, which although at that time they had very coulerable pretences and great show of virtue and holiness, yet had they no ground in the word of God; and so by the event we now manifestly see, that they were nothing else, but the very Locusts which even then began to come out in the smoke of the bottomless pit, spoken of in the 9 chap. of the Revelation. Yet these ancient Father's tolerating and bringing in these and many other follies and human inventions, laboured with might & main to keep down the pomp, pride, and stately regiment which they now saw grew so fast and without measure in the Bishops, Pastors, and the rest of the clergy; as things in the Church which they saw to be most intolerable, and most clearly against the word of God. And therefore they fought against them, both by their examples of life, by their doctrine, and by general constitutions and decrees made in their assemblies and Counsels. Basil moral 70, cap. 28, As Basilius Magnus which saith. Quod non oportet eum cui concreditum est predicare Evangelium, plus possidere quam ea quae ad necessarium ipsius usum sufficiant. That it is not lawful for him, to whom the preaching of the word of God is committed, to possess more than that which may suffice for the necessary use of this life. And to show the practice of his own life thereunto according, upon occasion being threatened with the confiscation of his goods, he answereth. Siquidem horum nihil me cruciari poterit; equidem opes non habeo, Zoz lib. 6 ca 16 praeterquam vestem laceram et paucos libros; sicque terram incolo quasi semper ex ea migraturus. Certainly (saith Basil) none of these things can greatly vex me, for surely I have no riches, more than a ragged gown & a few books, and so I dwell upon earth as looking ever to departed out of it. And Gregory Bishop of Nisse, in his funeral oration in which he did celebrate the praise and memory of this his brother Basil the great, saith. Placuerat ab initio nihil quicquam possidere et pauperem esse tanquam petra immota atque inconcussa stabile firum; Impress, Basil Anno 1562. pag 347 id judicium fuit, concupisebat per puritatem appropinquare Deo. It pleased him (saith Gregory Nissen) to possess nothing at all and to be a poor man: and this his judgement was stable and firm as a rock that could not be removed, and he coveted by purity to draw near unto God. Mark well what a Puritan this Basil the great was, who had his addition of greatness, not for the greatness of riches, but for the greatness of his learning, virtue, and purity of life. And mark how the Bishop of Nisse also numbereth these things among his excellent virtues, namely that he lived in a mean estate, which he calleth poverty in comparison of pompous dignity and Lordship. As he that may dispend but one hundred pounds by the year, is but a beggar in respect of him that may dispend three or four thousand. Thus much of Basil the great. And Jerome complaineth and crieth out against the Lordship of Bishops of his time in his Commentary upon on the book of the Preacher saying. Hoc autem propterca evenit quia nemo peccantibus Episcopis audet contradicere: nec statim Deus scelus ulciscitur, Jerome sed differt paenam dum expectat penitentiam: This mischief cometh to pass (saith jerom) because when Bishops do naughtily no man dares speak against them, and God doth not strait way take vengeance of the abominable wickedness, but he defers the plague expecting their repentance. Hear we may see by these few words of Jerome, how the Lordly state of Bishops was even then crept up what think ye Jerome: would say, if he saw their magnificent estate in our age? Alas the poor proud Bishops of Ieromes time, if they should be compared with these, the comparison would be, as between Mountains, and mole hills. But strait way after in the same place, Jerome saith further. Nemo quip audet accusare maiorem, propterea quasi sancti et beati et in preceptis Domini ambulantes augent peccata peccatis. For indeed saith Jerome, no man dareth to accuse him that is greater than himself; and therefore as though they were holy and blessed men they go fo●●●rd, and heap sin upon sin. And here it is worthy to be noted how Jerome again in this place girdeth at the superiority that Bishops than had got above other Ministers of the word. For (saith he) no man dares accuse him that is greater than himself, and therefore they go boldly from one wickedness to another, and this is indeed all the advantage that they get by their superiority. But if that mischief came of that small superiority, what a world of wickedness cometh of the Lordly estate wherein the Bishops now are. But jerom in the same place goeth forth, saying. Difficilis est accusatio in Episcopum, si enim peccaverit non creditur, et si convictus fuerit non punitur. It is a difficult accusation against a Bishop (saith Jerome) for if he offends no man believes it, yea & if he be convicted, yet is he not punished. And agreeable speech unto this useth our reverend English Father M. Nowell in his great Catechism, Nowell Catech. where commending and speaking of the Discipline of the Primitive Church (he saith.) But this Discipline since long time passed by little and little decayed, as the manners of men be corrupt, and out of right course, specially of the rich and men of power, which will needs have impunity, and most free liberty to sin and do wickedly. But to return to Jerome, ye see whereunto the superiority of Bishops was come even then; and what fruit this corn of evil seed, being then but newly sowed, hath brought forth unto this day, a man may easily judge. And this is the cause why Jerome so often, (as hath been before declared) putteth the Bishops in remembrance that they are greater than other Elders or Ministers by custom, and not by any truth of the Lords appointment, and that they ought to rule in common. But the Discipline liked them much better whereby they might have free liberty to sin, and that no man might dare, or be so bold to reprove them, much less to punish them. Yet Jerome in his Epistle to Nepotian is bold with the Lordship of Bishops saying. Illud etiam dico quod Episcopi sacerdotes se esse noverint non dominos. This also I say, that Bishops should know that they be priests and not Lords. And further he saith to Nepotian Negociatorem clericum et ex inope divitem et ex ignobili gloriosum quasi quandam pestem fuge. A man of the Clergy (saith Jerome) that is an occupier and that is become of a poor man a rich man, and of a man of low degree to be a man of honourable estate, fly from such a one as it were from a certain pestilence. And touching his own estate he saith being then one of the most famous christian Pastors in the whole world, and in many things greater & better learned than Augustine. Altaris oblatione sustentor, habens victum et vestitum his contentus ero, et crucem nudam nudus sequor. I am sustained by the offering of the Altar, and having food and raiment, Epistlo 11. and being a naked fellow myself I follow the naked Cross of Christ. And in his Epistle to Augustine he saith. Ego in parvo tuguriolo cum monachis, id est cum compeccatoribus meis, de magnis statuere non audeo. I in my poor little cottage (saith he) with certain monks that is to say sinners, dare not determine of high matters. You see how far jerom was from Lordly estate, he lived not in a Princely Palace, but in a poor little cottage: Yet for the excellency of his fame and learning inferior to none which then lived. For proof whereof, and for the worthiness of the matter, I will set down one example though I shall make there in a little digression. Algasia a gentle woman of France, dwelling at the least as far from jerom as England from the Isles of Canary, hearing of his excellent learning and knowledge in Divinity, sent purposely unto him, from the borders of the Ocean sea, and the furthest part of all France, and passing by Rome, she sent unto him dwelling at Bethleem, to be resolved in diverse points of the scripture. Among which the eleventh question was, how she should understand the words of the Apostle speakeyng of Antichrist. 2 Thes. 2 ca In answering which question jerom saith. Ad Algas, q. 11, Nec vult apart dicere Romanum inperium destruendum quod ipsi qui imperant aeternam putant; unde secundum Apocalipsim johannis infronte purpuratae meretricis scriptum est nomen blasphemiae; id est Romae aeternae. Nether would the Apostle (saith jerom) say in plain terms that the Empire of Rome should be destroyed, which they that reign there think to be eternal, where upon according to the Revelation of S. john, in the forehead of the purple coloured whore, there is written the name of blasphemy, that is of Rome eternal. A religious and right noble Lady, In which discourse, divers things of special note are worthy to be observed. As first the great zeal & careful diligence of that Noble gentlewoman seeking so far to know and understand the scriptures. O, that our Ladies and gentlewomen of England, were so careful to seek after God, that their souls might live. Secondly, that she passed by Rome (being right in the way to Bethleem) with the proud Pope, which boasteth himself to have all knowledge within the coffer of his own breast, together withal his college of Carnals, and seeketh after jerom the poor Minister of Bethleem. Thirdly, of how great fame, poor jerom was for his knowledge and learning in Divinity. Fourthly, that the name of Rome eternal is the name of blasphemy, which is written upon the forehead of the purple coloured whore. Now to return again to the state of the Church in jeroms time; & leaving him to his poor cottage with his Monks, Hom. against peril of Idolatry. part 2: let us see in what lordly estate Augustine lived, and what his judgement is concerning the same; of whom it is written in the Homily of our English Church, that he was the best learned of all the Ancient Fathers. And Possidonius testifieth of him, Posid. de vit, Aug cap. 31. how excellent and diligent a Preacher he was: Verbum Dei usque ad ipsam suam extermam aegritudinam impraetermisse, alacriter, et fortiter, sana mente, sanoque consilio in ecclesia praedicavit. He preached the word of God in the Church (saith Possidonius) without pretermission, with sound mind, and advised judgement, even unto the time of his extreme sickness. Where mark the word impraetermisse, without pretermission, & how far the Lord Bishops are from this diligence in our days. Now touching this matter Augustine saith; lib, de Pastor cap, ●. unde enim vivitur. etc. It is of nessitie (saith he) to take so much as the Pastor may be able to live on, and charity requireth so to be given unto him, not as though the gospel were a thing to be sold, and that should be the price thereof which they take that preach it; for so they should indeed sell a great thing for a small price, but they ought to take of the people the sustentation of their necessity, and of the Lord a reward of their stewardship. But let us hear, what Augustine and all the Bishops of that part of the world with him not only say, but also in full assembly decree, in the third Counsel of Carthage. And first touching their titles Canon 26. Carth, Count, 3. primae sedis Episcopus. etc. We decree (say they) that the Bishop of the first seat shall not be called the chief priest, or high priest, or any such manner of thing; but only he shallbe called Bishop of the first seat. And mark that they say nor any such manner of thing. And also these words, but only; by which two words they clearly reject the titles of Archbishop, Primate, etc. And touching their Lordly estate in life and living. Carth. Coun. 4, In the 34 Canon of the fourth Counsel of Carthage, they decreed that a Bishop should not suffer a Minister or an Elder to stand when he himself did sit: and in the 14 Canon of the same counsel they decree thus. Episcopus non long ab ecclesia hospitiolum habeat; That a Bishop should have his little poor dwelling not far from the Church. Hear you see that as Jerome dwelled in his Tuguriolum, So Augustine bindeth himself and the rest of the Bishops to their Hospitiolum; So far Bishops ought to be from their princely Palatium. But Augustine and the rest of the Bishops with him, seeing the mischief of Bishoplike pomp growing so fast, seemed to think that no words could be spoken or decreed plain enough, to pull it down. Therefore in the 16 Canon of the same Counsel, they say & decree thus. Episcopus vilem supellectilem et mensam ac victum pauperem habeat, et dignitatis suae authoritatem fide, et vitae meritis quaerat. We decree (say they) that a Bishop shall have base household stuff, his manner of living and his table poor, and let him seek the authority of his dignity by faith & worthiness of life. By what more effectual words were it possible for Augustine and his fellows to pull of the Lordly Cap of maintenance, which the Lord Bishops do wear: and how could they more violently stamp it under their feet? Yet here perhaps some will say, we cannot deny but Augustine by way of doctrine & decree condemneth the Lordship of Bishops, yet he himself lived like a Lord: and so doth the Pope also call himself and writeth himself Servus servorum Dei. The servant of the servants of God. Yet liveth he like a Lord of Lords both spiritual & temporal, reigneth like a Prince by his spiritual Lordship over the soul, and by the temporal over the body. Well then let us see how like a Lord Augustine lived. Possidonius Bishop of Calamine well acquainted with Augustine, Possid. de vit Aug. himself being a Bishop writeth the life of Augustine: where he so highly commending his worthy life, numbereth these things also among his excellent virtues. First he saith. Docebat et praedicabat ille privatim et publice in domo et in ecclesia. He taught and preached both publicly and privately, both in the house and in the Church. And (as hath been before declared) without pretermission, he never failed to preach the word of God in his Church, even unto the extremity of sickness. And touching his household, estate, and the rest of his life, Possidonius saith, Mensa usus est frugali et parca, quae quidem inter olera et legumi na etiam carnes aliquando propter hospites vel quosque infirmiores continebat. Ibidem cap, 22. He used his table sparing and frugal; which among, beans, pease, and such like poor men's fare, sometime also it had flesh thereon for strangers, or for some that were sick. Behold this Lordbishops ordinary diet and dainty fare, perceive ye not by his cheer how like a Lord he lived? But let us go forward; Cochlearibus tantum argentis utens cetera vasa quibus mensae inferebantur cibi, vel testacca, vel lignea, vel marmorea erant, Using (saith Possidonius) only silver spoons, the rest of the vessels in which meat was brought in to his table, were either wooden, or earthen, or marble. Here I might reason thus; he lived not like a Lord, for he eat his meat in wooden dishes: and one the other side, he lived not like a beggar, for he used to eat with silver spoons. Neither was he driven to do this by the beggary of necessity, but by a willing purpose of heart. And also saith Possidonius, he ever kept good hospitality; mark that Possidonius being a Bishop also, commendeth him for this hospitality. Further he saith to Augustine's commendation. ib. cap, 12, Et in ipsa mensa magis lectionem, vel disputationem, quam epulationem vel potationem diligebat. And at his very table, he loved more reading or disputation, then either eating or drinking. But here perhaps some cunning caviler will say; it may be he lived so sparingly to gather the more, and to in rich his children or heirs, or those on whom (after his death) he would bestow that he had. But let such a shifter hear what Possidonius saith further. Testamentum autem nullum fecit, quia unde faceret pauper Christi non habuit. He made (saith Possidonius) no testament, for the poor christian (saith he) had nothing to make a testament of. And to conclude he saith, Domum vero vel agrum seu villam nunquam emere voluit. Augustine would neither buy house or felled or farm. We see here Augustine both in full resolution of iudgnent, and in the whole practice of his life, utterly condemneth the Lordship of Bishops. Yet rather than they would follow him, they would plainly reject him, saying, it is but one Doctor's opinion: forgetting that which is said in our English Homily, and commanded to be read and declared to all our people, that Augustine was the best learned of all the ancient writers. Nor remembering that which hath been before proved, namely, that not only Augustine alone, but all the whole assembly of Bishops and ancient Fathers in the Counsel of Carthage do with him & with one voice and consent, fully condemn and tread under their feet their Lordly estate. But let us hear what other Doctors also say to this matter. Ambrose upon this place of Paul to Timothy. Ambros in 1 Tim. cap. 5 The Elders that rule well are worthy of double honour, especially, they which labour in the word and doctrine. saith, Non ut abundet, sed ut non desit. Dicit enim scriptura: Non infrenabis bovem triturantem, dignus est operarius mercede fua; Tanta merces debet esse evangelizantis regnum Dei, qua neque contristetur, neque extollatur. Not that he should abound (saith Ambrose) but that he should not want. For the scripture saith, thou shalt not mousell the mouth of the Ox that treadeth out the corn, and the labourer is worthy of his reward. So great a reward ought he to have that preacheth the Gospel of the kingdom of God, by which he should neither be grieved with need, nor lifted up with abundance. What could be more plainly spoken for the mean estate of the preacher, and for the utter condemning of the beggary of a Minister and the Lordship of a Bishop, who are both comprehended under the name of Preacher of the Gospel. Not that he should have a abundance (saith Ambrose) but that he should not be in need, that he should neither be grieved, nor exalted, but with a mean and a reasonable sufficiency to content himself. And again on the first epistle to the Thessalonians cap. 5. he saith. Hoc est quod dicit, et in alia epistola. Presbiteros duplici honore honorandos etc. This is that the Apostle speaketh, in another epistle, that the Elders are worthy of double honour, which labour in the word and doctrine. For it may grieve him which suffereth through need, to keep the exercise that may profit the hearers. For what is one the better to have honour without profit? or how is it a great matter to offer him carnal things, which giveth him spiritual things. For as riches beget negligence of salvation, so neediness while it seeketh to be satisfied, declines from justice. And therefore the Prophet Agur in the Proverbs of Solomon, Prov. 30 desireth to be made neither over rich, nor extreme needy. Behold here the excellent moderation of lyving & estate which Ambrose so precisely setteth down for the preacher of the word of God. And this memorable saying of Ambrose in the Counsel of Aquilegia is commonly alleged by the best late writers, against the popish pride and Lordship of Bishops. Gloriosa in sacerdotibus Domini paupertas. Poverty is an excellent, or glorious thing in the Priests of the Lord. And as M. Fox and many of the best Protestant writers affirm. Fox pag, 1263, edition 1583. In the time of Ambrose this proverb took his original, that sumptuous palaces did pertain unto Emperors, and Churches unto Priests. And mark that it was grown then to a proverb, that is to a speech which the common people used, and was persuaded generally to be true. And these words of Ambrose, also are commonly alleged. Et intra Palatium certare non possum qui secreta palatii nec quero nec novi. And within a palace (saith Ambrose) I cannot dispute, Sarav: de minist, grad cap, 2●. who neither know nor seek after the secrets of a palace. And for Ambroses' diligence in preaching, wherein he so far differeth from our Lord Bishops, it is worthy to be noted which Augustine himself saith of him. Aug confes. 6 ●8 Et enim quidem in populo verbum veritatis recte tractantem omni dominico audiebam. And I heard Ambrose (saith he) every Lord's day publicly and sound preaching, the word of truth. And now to his Lordly estate of life, and how like a Lord he lived: and surely if ever any Bishop might have lived like a Lord Ambrose might have best done it; being set up by the Emperor before he was Bishop into a lordly and noble estate, So. lib, 5, even to be the emperors Lieutenant in the great City of Milan. Where his authority and countenance was such, that coming into the midst of the people, where the rage of contention, between the Arians and Catholics was very great, of all sides the rage ceased. And with one voice they all chose him to be their Bishop (& saith the story) all the Bishops that were present said, that the uniform voice of the people, was the very voy●e of God, and therefore he ought not to refuse it. So, tha● the consent of the Emperor being had, he was presently made Bishop of Milan. Costerius And Costerius writing his life saith, that Valentinian the Emperor wrote thus familiarly unto him after he was made Bishop, Macte igitur virtute esto, etc. Be of good courage (saith the Emperor unto him) do that which belongeth to thy office, take care that the christian affairs continue safe & sound, and that the discipline of the ancient religion persevere and continue uncorrupted etc. And afterward fol. the 6. the Emperor hath these words of Ambrose; Cuius ego authoritatem tanti facio, ut is solus sit quem ego Episcopi nomine dignum censeam. Whose authority (saith Valentinian the Emperor) I so highly esteem, that I think him the only man worthy the name of a Bishop. Not withstanding all this, Costerius concludeth of his Lordly estate with these words. Non satellitio aut clientelis stipatus, neque potentiae magnitudine formidabilis, sed rebus ac censu pauper. He was not (saith Costerius) environed or beset with a great retinue of men, nor with a company retained to guard his person, neither was he dreadful, or to be feared for his greatness, but in substance & revenues he was poor. And a non after speaking of ambition and covetousness: saith Costerius, Verum is ab hac pest adeo liber fuit etc. He was so free from this pestilence, that after he had spent all that he had in virtuous and godly uses, having now nothing in his house which he might either give to helping of the poor, or to the redeeming them that were in captivity, he broke in pieces the vessels of the Temple for the same purpose. Thus much of Ambrose both of his dignity before he was Bishop, and of his poor estate afterward. Now let us see what Chrysostome writeth and teacheth concerning the Lordship of Bishops. Chrysostome Socra. schola lib. 6 ca 3. The Emperor Arcadius (saith Socrates Ecclesiasticus) with the general consent both of priests and people, sent for him. And to the end his consecration might be of more authority, by commandment of the Emperor, there were present many other Bishops. Where first note that Chrysostome was so famous a man, that not only the Emperor and the Clergy, but also the common people, (who kept until that time, yea and many years after, even as long as remained any face of a true Church, their right and interest in the election of Bishops and Ministers,) had intelligence of Chrysostom worthiness to be their Bishop, of whom he was generally called for his eloquence & excellency of speaking & teaching, the golden mouthed Doctor. Let us hear then what this golden mouth uttereth, for the Lordly estate of Bishops upon this place of Matthew. Math. 10.10, The work man is worthy of his meat. Cibo suo dixit Christus, ne Apostoli plus aliquid querant. Mark (saith Chrysostome) that Christ said the work man is worthy of his meat, signifying thereby that they ought to take no more but their food. And upon these words in the first Epistle to the Corin. 9 ca: Who goeth a warfare any time at his own cost etc. Hom: 2 1. Etinin militis sortitudinem exhibere oportuit, et agricolae diligentiam, et pastoris curam, et cum eis omnibus nihil supra necessitatem accipere. For the preacher of the gospel ought to show forth the valiant courage of a Soldier, the diligence of a husbandman, and the carefulness of a Shepherd, and withal these to take no more but that necessity requireth. And in the same place immediately he saith; Recte quidem non de agnis sed de lact locutus est, ut ostenderet parvo lucro magistrum contentum esse oportere et solo victu necessario. The Apostle (saith Chrysostome) speaketh well of eating the milk, but not of eating the Lambs, that he might show that a Teacher ought to content himself with a small gain and only with a needful lyving. And again he saith; Sed quenadmodum sacerdotes etc. Like as the Priests live of the holy service and Altar, so they that preach the gospel ought to live of the gospel, and as they do eat, so these take their living, but they do not abound nor gather any treasure. And upon the second chapter to the Philippians sermon the 9 Even speaking in the defence of the Pastor's maintenance, he hath these words. Dic quaeso, sericisvestitur, multitudinem sequentium et concomitantium habens? Circa forum arroganter incedit? Equo vehitur? Domos edificat, habens ubi maneat? Si ista facit, et ego reprehendan et non par came, imo ipsum sacerdotio quoque indignum dico. Quomodo enim admonebit ne superfluis istis vacent, cum se ipsum admonere nequeat. Si vero necessarium victum abunde habuerit, ideo ne iniustus erit? Sed circum ire oportebat et mendicare. Et tu ut discipulus nihil inde, dic quaeso, pudifieres? At pater quidem carnalis si hoc faceret, turpe putares: Si vero spiritualis ad hoc cogatur, non quaeres pre pudore latebras? Tell me I pray thee (saith he) is the Pastor clothed in silk, having a great number following & accompanying him? Goeth he proudly about the Market place? Is he a horseback (or at his foot cloth) doth he build houses having already an habitation to dwell in? If he do these things I myself will reprove him, neither will I spare him; yea I myself also say that such a one is unworthy of the priesthood. For how shall he admonish other men that they give not over themselves to those superflutious things, seeing he cannot admonish himself. But if he have a plentiful necessary lyving shall he therefore be counted unjust? Thou wilt say, he ought to go up and down and beg? And I pray thee tell me, wouldst thou not be ashaned to be the Disciple of such a one? If thy fleshly Father should do so, thou wouldst be ashamed. Now if thy spiritual Father should be driven thereunto, dost thou not for very shame hide thyself? If Appelles with his pencil should have painted out this matter, he could never half so lively have painted out the Lord Bishop and the Parish priest of our days; as this golden mouth in these words hath done, condemning both these extremes as shameful and abominable. But I leave it to the reader that winketh not, but openeth his eyes to behold the state of the Church in our time and to compare it with that time. In his 50 Hom. upon the Epistle to Timothy the 5 chap: Chrys. in 1. Tim. he discourseth in these words. Honorem hoc in loco obsequium etc. In this place (saith Chrysostome) honour is taken for readiness to do the thing that a man is willed to do, and for needful liberality. For that which followeth, thou shalt not mousell the mouth of the Ox that treadeth out the corn, and the labourer is worthy of his reward, showeth that to be the Apostles meaning; for when he also commandeth that widows should be cherished with honour, it must needs be referred to a necessary living etc. Therefore (saith he) if any man be a delicate fellow or negligent in his office, he is surely worthy of no reward except he be an Ox that treadeth out the corn: except he draw the yoke even against the thorns and the frost & shrink not away, he is unworthy. Therefore unto the Teachers a necessary living ought plentifully to be ministered, lest they should faint or be discomforted; neither that being occupied in the smallest things they should deprive themselves and other of great things; that they might work spiritual things, having no regard of secular affairs: For such were the Levits, which had no charge of worldly business as the lay men had. Yet to the Levits some care of such things was permitted, and by the law there was appointed unto them revenues, tithes, first fruits, vows, and many other things; but unto them by the law these things were worthily permitted; as unto them that sought things present & earthly. Now Chrysostome concludeth with these words. Yet I (saith he) will speak it boldly, that the chiefest Prelates of the Church ought to have no more but only food and raiment, lest their affections should be drawn away to thes worldly things. He saith not; that they should have them, yet not set their affections upon them: but he saith they should not have them lest their affections should thereby be drawn to love them. Thus have ye heard both the judgement & practice, of all the principal & chiefest of all the ancient Fathers which are called the Doctors of the Church, which lived under the most godly and christian Emperors, in that three hundredth years which our book of Martyrs calleth the flourishing time of the Church. In which time although many ceremonial corruptions steps towards the Hierarhie were brought in, yet the Lordship of Bishops was by them all with one voice and consent, and with one uniform practice of their life utterly condemned as most wicked and abominable. Fox pag 406: edit 1563 But as M. Fox saith, speaking of the time between Augustine and Barnard; And this while (saith he) still the regiment and riches of Bishops increased, and thereof ensued a monstrous regiment. Yea, blind Barnard himself saw plainly that the Lordship of Bishops with their riches, great livyngs, and magnificent estate was a wicked and monstrous regiment. And that all men might know these things to be so plain that even a blind man could see it, therefore I will here set down some few of his sayings touching that purpose, as in his 77. Sermon upon the Canticles in the title, De malis pastoribus of evil Pastors. unde hanc illis ex uberare existimas rerum affluentiam, vestium splendorem, mensarum luxuriem, congeriem vasorum argenteorum et aureorum, 〈◊〉. nisi de bonis sponsae? Ind est quod illa pauper et inops, et nuda relinquitur, fancy miseranda, inculta, hispida, exangui. Non est hoc ornare sponsam, sed spoliare: non est custodire, sed prodere: non est defendere, sed exponere: non est iustituere, sed prostituere: non est pascere gregem, sed macctare et devorare. Whence trow you doth this abundance of riches flow unto them (saith Barnard) as that bravery in apparel, the voluptuousness of their tables, their cubbards of gold and silver plate, but of the goods of the spouse of Christ? Here of it cometh, that she herself is left poor, needy, and naked, with a miserable face undressed, rude, and terrible, to see as pale as a dead corpse. This is not to garnish & beautify the spouse, but to rob and spoil her: this is not to keep her, but to destroy her; not to defend her, but to thrust her out of doors: not to instruct her, but to make a whore of her, this is not to feed the flock, but to kill and devour it. It was not possible that Barnard in those blind days, who was himself so blind in many other things, could so plainly have seen this if the thing itself had not been as plain as a pack staff. And it is worthy to be noted that he saith. Ind est quod illa pauper et inops, et nuda relinquitur, fancy miseranda etc. Hereof (saith Barnard) even of the great riches, great livynges, and high estate of the Prelates, the Spouse of Christ, that is, the Church of God, becometh so poor, needy, and naked, with such a withered and miserable face. For he could not complain in the midst of popery, that their temples lacked & were not garnished with Surplices, Vestments, silk glistering in gold, and glory, like the firmament powdered with bright stars, and the full Moon in the midst of the night. But his complaint was, that the Lord Bishops, and other the great Prelates, by the devise and consent of Antichrist the Pope; and of the Kings and Princes which were become his vassals & slaves, had gotten into their hands the livings that belonged to the Pastors & preachers of the word of God; And thereupon lived like Lords, accounting the parish Ministers single sole Sir john's and hedge priests, who being rob and spoiled of their maintenance, left themselves & the Church without all the divine & spiritual ornaments, which Christ her Bridegroom at the first had given her, and appointed by his word & commandment, to have her adorned & garnished withal to the end of the world. Namely, 〈…〉. with learned preachers, grave and discreet Elders, and faithful distributing Deacons: the one sort with all diligence to attend upon the word and doctrine, and continually to feed the Church with bread of life: the other to attend with the former upon the Discipline, and to see that no man give over himself to lewdness of life. And the third distributing the alms of the Church unto the poor, to procure sufficient sustenance for them, & to see them live in such order as they ought to do: and this is to beautify, adorn, and garnish the Church of Christ. But contrariwise that a few proud Prelates and Lord Bishops should take the goods of many Churches unto themselves, and live thereupon like Lords and magnificent princes, whereby the spouse of Christ is utterly destitute of the functions and offices, which Christ her bridegroom had appointed unto her. This is (as Barnard saith) not to beautify her, but to rob and spoil her, and to make a whore of her. For the offices appointed by God whereby she should be governed being taken from her, and she by nature being given to spiritual whoredom, following her natural disposition, embraced the inventions of men, and the Idolatrous superstitions which Antichrist and his wife the great whore of Babel used. And this is (as Barnard saith) not to feed the flock, but mactare et devorare to kill and to devour it. 〈…〉 And therefore in another place, he saith. Vae generationi huic a fermento Phariseorum quod est hypocrisis; si tamen hypocrisis dici debet quae iam latêre praeabundantiâ non valet, et praeimpudentia non querit etc. Woe be to this generation (saith Barnard) for the leaven of the pharisees which is hypocrisy; yet if it may be called hypocrisy, which can no longer be hidden for the very a boundance thereof, nor yet seeketh to be covered, for the very impudence of them that use it. Ministri Christi sunt et serviunt Antichristo, etc. They be the Ministers of Christ, and yet they serve Antichrist. Ind. splendidae mensae et cibis et ciphis, etc. And by serving this good master, thee (saith Barnard) cometh their tables so sumptuously decked both with meats and cups. And to set forth their shameless impudence, a non after he saith. Pro huiusmodi volunt esse et sunt Ecclesiarum praepositi, Decani Episcopi, Archiepiscopi. For such manner of fellows they would be counted, and such are indeed the Prelates, the Deans, the Bishops, and Arcbishops. And therefore in his epistle to one that would be made an Archbishop, to teach him to live like a Bishop and not like a Lord he saith. lib. ep D. Bar, ep, 2 Tom. 2, Conceditur ergo tibi ut si bene deservis, de altario vivas; non autem ut de altario luxurieris, ut de altario superbias, ut inde compares tibi fraena aurea, sellas depictas, calcaria de argentaria; varia griseaque pellicia a collo et manibus ornatu purpureo diversificata. Denique quicquid preter necessarium victum, ac simplicem vestitum de altario retines tuum non est, rapina est, sacrilegium est. It is therefore granted unto thee that if thou serve well, thou shouldest live of the Altar. But not that thou shouldest live voluptuously of the Altar, that thou shouldest wax proud of the Altar, that thou shouldest get thyself gilted bridles, wrought saddles, silvered spurs, diverse sorts of furs and grey furs, made with variety of purple garnishment at the collar and hands. To conclude whatsoever thing from the Altar thou dost retain besides a needful lyving and simple clothing it is not thine, it is plain theft and Church robbery. Thus you see though Barnard saw not all, yet he saw that the Lordship of bishops was ough for the Church of God, & a good Preacher often turned out of his place for not using a beggarly ceremony. To conclude, than the holy regiment of the Churches of Christ standing in the simplicity and playnens of Pastors, Elders. & Deacons, began utterly to be defaced; & the little spark Papa broke forth which at the first stuck but as a small spot upon the forehead of the Bishop: no man thinking it to be any bleamish, not knowing from whence it came nor whereunto the old serpent called the Devil and Satan meant to bring it. Now this monstrous regiment taking place and the regiment appointed by Christ and his Apostles resting chiefly in spiritual excellency, the glory whereof could not be seen with outward fleshly eyes, being counted for the simplicity & plains thereof to base a regiment for the glorious strumpet: she took into her hands her pair of bellows of pride and ambition, and never left blowing with all her might and main upon the little spark Papa aforesaid, till it grew to a flame that reached up to heaven; in which infernal flame the great Papa himself showeth forth his face. Taking that name to himself only, as being from the beginning thereof appointed unto him by the old serpent Satan his father: And as being now of full age he himself alone would wear it, though in his minority other were permitted to use it. Now this great Antichrist Papa the Pope reigneth & flourisheth, exalting himself against all that is called God or that is worshipped, so as he doth sit as God in the Temple of God, The highest Ecclesiastical corruption & tyranny. showing himself that he is God. And for the maintenance of his high exaltation he thought it requisite above all other to take care of these two things: First, how to keep under the temporal Princes & Lords which had long reigned before him: and to set up his spiritual Lords as his own creatures, which should be appertaining and beholding to himself only for all their Lordly estate: The highest ecclesiastical corruption and tyranny that at the last both the Lords temporal & spiritual might serve him to his great glory. Now this great Antichrist reigning over his temporal Lords and Princes, who by the ordinance of God were appointed to reign themselves to the honour of Christ, and not to the glory of Antichrist; and specially triumphing by his spiritual Lords as his own creatures created unto their Lordships and Archlordships by himself only, and not ordained thereunto by God; but by him appointed for his special guard and defence of his own person, and of his wife the great whore of Babel: It pleased the Almighty God, which created heaven and earth in the time by him appointed, reformation beginning. to raise up again agreeable unto his first institution certain poor Ministers, Bishops & Pastors, to whom he committed the word of God, which is the sword of the spirit, therewith to fight against this glorious Antichrist and all his spiritual Lords. And therefore as you have heard before, the ancient Fathers utterly condemning the great livyngs and Lordly estate of Bishops, both by their doctrine, decrees, and practise of their own lives; Now likewise let us hear what these men thus newly raised up of God, hold and affirm, & also in the practice of their own lives approve touching the same Lordship of Bishops, and other unwritten Traditions of men. And first of Wickliff of whom our book of Martyrs saith. This is out of all doubt, john Wicleffe Act. & Mon pag 323: edit. 1570: that at that time all the world was in most desperate and vile estate, and that the lamentable ignorance and darkness of God his truth had overshadowed the whole earth: this man stepped forth like a valiant Champion, Unto whom it may be justly applied, that is spoken in the book called Ecclesiasticus of one Simon the son of Onias: Even as the morning star being in the midst of a cloud, and as the Moon being full in her course, and as the bright beams of the Sun, so doth he shine and glister in the temple and Church of God. This Wickliff in his answer unto King Richard the second, as touching the right and title of the King and the Pope, joining old Barnard before named with himself, saith. How could the Apostle give unto you that which he had not himself? Hark what he saith. Not bearing rule (saith he) as Lords in the clergy, but behaving yourselves as ensamples to the flock. And because thou shalt not think it to be spoken only in humility and not in verity, mark that the Lord himself saith, in the Gospel, The Kings of the people do rule over them, but you shalt not do so. Hear Lordship and Dominion is plainly forbidden to the Apostles: and darest thou then usurp the same? If thou wilt be a Lord thou shalt lose thine Apostleship, or if thou wilt be an Apostle thou shalt lose thy Lordship. For truly thou shalt depart from the one of them. If thou wilt have both thou shalt lose both, or else think thyself to be of that number, of whom God doth so greatly complain saying: They have reigned but not through me, they are become Princes and I have not known it, now if it do suffice thee to rule without the Lord, thou hast thy glory but not with God. But if we will keep that which is bidden us, let us hear what is said: he that is the greatest among you (saith Christ) shall be made as the least, and he that is highest shall be as the Minister, and for example he set a child in the midst of them. So this then is the true form and institution of the Apostles trade. Lordship and rule is forbidden, ministration and service is commanded. Ye hear what this bright morning star, which is likened to the full Moon in her strength, and to the sunshining in the Church and temple of God, saith and concludeth, that Lordship and rule is forbidden to Bishops and ministration and service is commanded. And in another place he saith. To enrich the Clergy is against the rule of Christ. Fox tom. 1: art: 31, pag 55: 16 art. 34. Silvester the Pope and Constantine the Emperor were deceived, in giving and taking possessions into the Church. And in another article he saith, The Pope with all his Clergy having those great possessions as they have, be heretics in so having, and the secular power in so suffering of them do not well. And touching the practice of his own life: It is written of him that he went in a simple russet gown, Fox tom. 1 pag 526. and yet he was specially favoured & maintained by the great Duke of Lancaster son to King Edward the third, with the Lord Henry Percy high Marshal of England, and many other Lords and men of great account, who esteemed him as an excellent learned man & true Preacher of the gospel, embraced his doctrine even to the danger of their own lives: & were able enough to maintain him like a Lord, or at the least to have put him out of his simple russet gown, into a Mathematical cap with four angles dividing the whole world into four parts, (as our book of Martyrs termeth it) with a great and large sarsenet scarf about his neck, and a wide sleeved gown with a standing collar as an Archdeacon, if he or they had thought it meet for him to have been so (like a Lord or petty Lord) maintained. The next that we read of which God raised up after Wickliff was john hus, john hus who being of so great reputation among the Bohemians that they came to the Counsel of Constance to make his defence for the gospel of Christ. He was accompanied and assisted (besides others of his friends) with diverse Noble men of the Bohemians who stood by him and spoke boldly in his defence, even to the day and time of his Martyrdom, yet was he never (nor would be) maintained with the great living and high estate of a Lord Bishop: as plainly appeareth by his last farewell to his dear friend & brother Martin, farewell (saith he) in Christ jesus with all them that keep his law. Acts & Mo. to. 1. p. 747. My grey coat if you will, keep to yourself for my remembrance: but I think you are ashamed to wear that grey colour: therefore you may give it to whom you shall think good. My white coat you shall give the Minister: N: my scholar. To George or else to Zuzicon 60 groats or else my grey coat, for he hath faithfully served me. Surely this was but apoore Lord Bishop that went in such a grey coat, as M. Martin his friend might be ashamed to wear it: yet was he the principal preacher of the gospel in all the kingdom of Bohemia and a true and christian Bishop: but how far unlike he was unto the Lordbishops in our time; every man may see, even as far as a coat of course russet cloth, is from a coat of fine black velvet: and yet he lived not so miserably as our Parish Ministers commonly do, for it is evident by his request that he had an honest servant or twain. And here it is also worth the noting, that the Minister should have his whit coat, which was not a surplice but a coat to be ordinarily worn, as was likewise his grey coat. Whereby we may evidently see that a white coloured garment, was at that time among them a grave colour, and meet for a Minister: as it is a 'mong us stage like and meet for a player: specially when a white coat is put upon a black gown. But this Preacher of the gospel & excellent Bishop john hus in his poor estate more profited the Church of God in his time, than a cart load of the Lord Bishops in our time with all their great live & sumptuous estate. And God so blessed his labours, that almost the whole kingdom of Bohemia received the gospel: and God for the maintenance thereof, sent unto them the invincible captain Zisca. Who if he now lived it is very like he should be called a Puritan, for so precise he was (as saith his history) that he would not suffer any image or Idol to be in the Churches, Zisca. Acts & Mo. to. pag 766. neither thought it to be borne withal, that Priests should Minister with Copes or vestments: for the which cause he was much more envied amongst the States of Bohemia. And a little after upon his Tomb in his Epitaph it is thus written; Eleven times in joining battle, I went victor out of the field. I seemed worthily to have defended the cause of the miserable and hungry, against the delicate fat and glottonous Priests: and for that cause to have received help at the hand of God. This cause is worthy to be noted, for the which Zisca thought himself to be defended of God. And after Zisca, God for the maintenance of his gospel, raised up another, who like a victorious Prince was called for his noble acts Procopius Magnus: which feared not himself to come to the general Counsel of Basill, Procopius Magnus: and there boldly and openly maintained the Gospel professed by him and his Bohemians, so that it being objected against them as a great crime, that they had taught the invention of the begging Friars to be Diabolical. Acts & Mo. to. 1. edit: 2; pag 779: Then Procopius rising up said, It is not untrue. For if neither Moses, neither before him the patriarchs, neither after him the Prophets, neither in the new law Christ, nor his Apostles, did institute that order, who doth doubt but that it was an invention of the Devil, and a work of darkness? This rule and maxim of Divinity being true and out of all doubt as the noble Procopius affirmeth; then whence cometh Pope, Cardinal, Patriarch, Legate, and likewise metropolitans, primates, Archbishops, Diocesanes, Archdeacon's, Deans, Commissaries, officials and such like, but out of darkness and from the Devil: for neither Moses, nor the patriarchs before him, nor the Prophets after him, neither Christ, nor his Apostles after him appointed or instituted any such orders to be in the Church. And in the fruitful exhortation which the Bohemians wrote to all Kings & Princes they all likewise say. And if ye knew them as we know them, ye would as diligently destroy them as we do: Acts & Mo. to. 1. edit. 1570: pag 775. For Christ our Lord did not ordain any such order, and therefore it must needs come to pass that shortly it shall be destroyed, as our Lord saith in the Gospel of S. Matthew the 15 chapter: Every plant which my heavenly Father hath not planted shallbe rooted up. And a non after they say: As long as they have such goods they will never cease to be at strife with Lords & Cities, neither will they begin to teach you the true foundation of truth. For they do as a dog which as long as he holdeth a bone in his mouth and knaweth it, so long he holdeth his peace and cannot bark: Even so, as long as they have this bone of pleasant riches, they will never preach the Gospel truly. Thus much of these Angels, Messengers of God, and bright stars sent of him into Bohemia to lighten the world with all: which although through the iniquity of the time, they tolerated many corruptions, yet they all agreed that the Lordly estate of the Prelates was the cause of all mischief in the Church, and according to the saying of M. Fox before noted, pag 5●. by the geeat increase of regiment and riches of Bishops there ensued again a monstrous regiment. For within short time after, although there remained in Bohemia certain sparks raked up in the Ashes of those blessed Martyrs, (Wicliffe, Husse, & Jerome of prague) that monstrous regiment of the Church, grew to be far worse than it was before. And the great Antichrist with his spouse the great whore of Babel, both in glorious reigning & cruel shedding of blood in all the parts of Christendom; made all Kings and Princes his slaves and butcher's, and his spiritual Lords and Archlords (as his own creatures, devised and instituted by himself) always to be the Lords of his privy Counsel to the effectual working of all his abominations. For the time was not yet come, appointed by the high providence of God, Revel. 16 when the vial of the wrath of God should be powered out upon the throne of the beast. But after one hundred years according to the prophesy of john Husse & Jerome of prague, God raised up Luther in the year of our Lord 1516. Luther: being just one hundred years after the burning of the said john & Jerome in the Counsel of Constance, which was in the year 1416. Then according to their prophesy as it is written great Babylon came in remembrance before God to give unto her the cup of the wine of the fierceness of his wrath. Revelat: 16 But before this great work of God should be wrought, it pleased him to give unto her three notable preparatives whereby her purging following might be so violent that even her bowels, liver, lungs, heart & life should at the last by continual purging depart from her: By these preparatives I mean first, the battle between three Popes continuing almost forty years fight for the glorious throne of the Popedom, whereby the whole world began to see that they were some of them knaves, all. And the very Counsel of Constance doth plainly affirm the same, de- here S: Peter prescribeth, namely, unto whom soever the office, vocation, and charge of preaching of the word is allotted, let him speak, as the words of God: which caveat and lesson ought most carefully to be taken heed unto, that no man presume to Preach and teach any thing, whereto he hath not express word of God for his warrant; and except he be most certain, that the same be directly to be avouched out of the sacreed scriptures. Which being so, what may be thought of the Pope, and his dirty dregs and traditions? Here you see M. Luther's judgement that all traditions which have not the express warrant of the word of God, are but dirty dregs and Popish traditions: And mark it well, that what traditions soever is brought into the Church which hath not the express word of God for it, the same is to be numbered among the Pope's dirty dregs: I say, except the same be most certain, and directly to be a vouched out of the sacred scriptures. And anon after he saith again, A Prelate or Bishop ought to do nothing in the Church, unless he be certain and sure of the warrantise thereof by God's word: For God cannot abide to have his service umbled and mingled at pleasure with every foolish gewgawe and light trumpery. You see how this beginning of the day light whereby God showed himself again unto the world, doth constantly affirm, that a Bishop ought to do nothing in the Church, unless he be certain and sure of the warrantise thereof by God's word, no not to bring in a ceremony nor a light guegawe: for God (saith M. Luther) cannot abide it nor suffer it to be used in his service. And yet not so content, he goeth farther, saying. And therefore we are straightly forbidden, not to rely unto, nor to allow whatsoever decree or constitution the Bishop list to obtrud and enjoin, unless they stand upon a sure ground, that the things which they do are allowed of God, yea done of God himself: and unless the be able to say: do this, for it is the will and Commandment of God, and we have his express word and commandment for our warrant. If they be not able to say thus, they ought to be accounted as liars & deceavers: much less ought any Christian to yield unto them therein any obedience or subscription. No Christian (saith M: Luther) ought to subscribe nor obey to any of the Bishop's Canons, Subscription unless they be able to say do this, for it is the will & commandment of God, and we have his express word and commandment for our warrant. Thus doth this Angel or messenger of God write, who having a lively faith by this faith, he being dead with Abel, yet speaketh this unto all the world, and even unto England in plain English; whereby ye may perceive he was no sleeping Sardian Angel, nor rich lukewarm Laodician, but like the Angel of Ephesus could not forbear them which were evil, and was himself poor with the Angel of the Smirnians and far from the pomp and pride of the Laodician Angel which lived like a Lord and rejoiced he was increased in riches, and had need of nothing. But if this excellent messenger of God were now in England, and would refuse to subscribe to a number of Canons and many light guegawes: which are neither commanded of God, nor have the express warrant of the word of God, he should surely be turned both out of his preaching and out of his living, though many hundred sleeping Sardian Priests, and blind unpreaching Ministers should keep their place. But let us go forward with M. Luther upon the fift chapter of the same epistle, thus he saith. When S. Peter or any other of the Apostles came into any City wherein Christians were, 1. Peter 5. they ordained some one or other of them, such as lived honestly and unblameablie, and had wife and children and also skilful in the Scriptures of God, to to have the superintendency and charge over the rest. And them they called Seniors or Elders, whom afterward both Saint Peter and also S. Paul called Bishops, whereby we may note that Bishops were none others, than the very same that were Elders. Touching this purpose we read in the History of S. Martin, how a certain man came into a place in Aphrica and there in a poor Cottage found an elderlie man whom they thought to have been some plain Countryman. Within a while they saw many people come flocking to him, to whom he preached and expounded the word of God, whereby they perceived that he was their Pastor or Bishop. For in those days there was no difference either in apparel or manners between the Bishops and the residue of Christians. In which saying of M: Luther these three things are to be observed. First that there was no difference in the word of God, (and by the doctrine of the Apostles) between a Bishop and an Elder or Minister: or as he is now called a Parish Priest, in the latin word (taken out of the Greek) Presbyter; for in the new Testament, (as you have heard before) he is never called Sacerdos that is to say a Priest, as in all the old Testament it is ever englished. But here you see plainly by the judgement of M. Luther, that a Bishop by the word of God and doctrine of the Apostles is nothing else but the Minister of a Parish. And you heard before how precisly and violently he rejected whatsoever ordinance in the Church hath not the express word of God and commandment for it. And therefore (he saith) touching all constitutions of Bishops, without this express warrant we ought to take them for liars & deceavers, and by no means to subscrib unto them. Seeing this he speaketh not only of Ceremonies and other traditions: but even of the government & orders of the Church, as in the same place within a few words he plainly and vehemently expresseth. For (saith he) there is nothing so pernicious, nothing so monstrous, 1 Pet: 4.11 nothing so beastly as to go about to govern the Church of God without the warrant of Gods own word and work. And therefore S. Peter saw great reason to add this much, thereby to teach, how the Church ought to be governed. And in the fift chapter he doth in a manner repeat the same again, for taking occasion from the care and diligence that every Bishop and Pastor, aught to have of every particular within his own flock. In chap 5 Hereby (saith he) we may well perceive and know, that a Bishop is even the same that is here meant by an Elder. And therefore it is not true, which some say, that a Bishopric is a dignity, and a Bishop only he that weareth a forked Mitre. Episcopacy is not a name of dignity, but of Office. Which thing he also affirmeth in diverse places, as in his book contra Papatum he saith. Bishops wheresoever they be in all the world, are equal to our Bishops or Parish Ministers and Preachers: Of none can it be said, one is Lord, and other a Servant. Where Luther useth this word vel parochis which must needs be englished, either after the Popish phrase, Parish priests, or in better English parish Ministers. Which you see here M. Luther maketh as great a Lordbishop as a Diocesan Bishop or Bishop of a Diocese, and unto this rule he pulleth down the proud Pope himself and so breaketh the neck of his Popedom. For he saith that Bishops in all the world are not other in right and truth, but Parish Ministers: and that the one ought not to live like a Lord and the other like a Minister or servant. And upon the 5 chapter of Peter aforesaid (he saith) Furthermore. S. Peter calleth it peculiarly the flock of Christ, In chap: 5: 2. as though he should say: Think not, that the flock is any of your own, ye are but only Servants and Ministers to look unto it, ye ye are no Lords nor Masters over it. And further afterward he saith: For we have but one Lord jesus Christ, and he it is which governeth over souls. Elders & Pastors have no further charge then to feed. And here in one word S Peter overthroweth all the kingdom of the Pope: and concludeth that no Bishop hath any authority, so much as in one word to clog and tie the consciences of the faithful to the observation of their precepts. For they themselves ought to be servants and Ministers, and to say; thus saith the Lord, and these be the words of Christ; it is not we, the words are none of ours: and therefore ye ought to do that which is here commanded. According to that which Christ saith Luke the 22. The Kings of the Gentiles reign over them, and they that bear rule overthem are called gracious Lords, but ye shall not be so. Contrary whereunto the Pope boasteth and brageth, saying: we ought to be Lords, and to us only it belongeth to excercise chief rule and supreme authority. The second thing that I speak of to be observed in the former saying of M. Luther is this. That the state of Bishops in those days was such, that a Bishop could not be known by any Lordly countenance, or attendance, from a plain man of the country. The third thing is, that in his apparel he differed nothing from the common sort of men, he had not on his head (as our book of Martyrs (of a certain Bishop saith) a Geometrical, (that is to say, a square) cap, although his head be round: nor a white rochet upon his black coat: nor a priest's cloak, nor a formal gown. For by those Mathematical marks he must needs then have been known from a plain man of the Country, as that foresaid Bishop in Africa was not. Yea though he had been an unpreaching Prelate, and so could not have been known by his preaching. But let us hear what M. Luther further saith. In our book of Martyrs many things are specified which are most worthy to be noted concerning him: Fox Edition 1570 to. 2. pag 976. Election of Ministers ought to be by the Church to whom they belong. but for brevity's sake I will only observe this one thing, namely, that he affirmeth the voices of the people, ought not to be severed from the choosing of Ecclesiastical persons, in which point all the ancient Fathers do with one voice agree with M. Luther: they were also chosen themselves in that manner, and so caused other to be chosen. And so likewise all the Protestant writers, and lights of the gospel do generally affirm in their writings that by the law of God, and by the holy Scriptures it ought to be still observed in the Churches of God. And yet at this day it is exploded out of many Churches (as namely here with us) that profess the Gospel, as a thing that cannot stand with a Christian common wealth: wherein I will only recite the words of our book of Martyrs, and one worthy sentence, and also one notable example out of ancient Fathers, and so leave it to the consideration of the Christian reader, and to the consciences of all christian Magistrates that profess the Gospel: with mine own prayers to God, that this Apostolic order of choosing of Ministers, may be again restored to all Christian Churches. Fox pa. 5 ed. 1570. col. 2 After which time of the Apostles (saith our book of Martyrs) the election of Bishops and Ministers stood by the Clergy and the people with the consent, of the chief Magistrate of the same place, and so continued during all the time of the Primitive Church, till the time and after the time of Constantine the fourth Emperor, which Emperor (as writeth Platina and Sabellicus Enead: 8: lib: 6) published a law concerning the election of the Roman Bishop, Platina. Sab. Even: 8. lib 6 that he should be taken for true Bishop whom the Clergy and people of Rome did chose and elect without any tarrying for any authority of the Emperor of Constantinople or the deputy of Italy, so as the custom and fashion had ever been before that day. anno 685. And a non after in our book of Martyrs it is thus written, ●owsons & pluralities of benefices. likewise vowsons and pluralities of benefices were things then as much unknown as now they are pernicious to the Church, taking away all free election of Ministers from the flocks of Christ. Hereunto I add touching this matter as I promised first a most worthy sentence out of Cyprian who flourished about 260 years after Christ. He in his 68 Epistle saith. cyprian Epi: ●8 iuxsta ●amelium. Plebs obsequens preceptis Dominicis et Deum metuens a peccatore preposito seperare se debet, nec se ad sacrilegi sacerdo tis sacrificia miscere; quando ipsa maxime habeat potestatem vel eligendi dignos sacerdotes vel indignos recusandi. Quod et ipsum videmus de divina auctoritate descendere ut sacerdos plebe present, sub omnium oculis deligatur et dignus atque idoneus publico judicio ac testimonio comprobetur. The people being obedient unto the commandment of God and fearing God ought to separate themselves from a wicked Pastor or Minister, and not to join themselves to the sacrifice of a sacrilegius Priest, seeing the People itself chiefly hath power either to choose priests that are worthy, or to refuse those that be unworthy: which thing we see doth come from the authority of God, that the Priest may be chosen in the presence of the people, that he which is worthy and meet for the place, may be allowed with a public judgement and testimony. And a little after he concludeth, saying, Et sit ordinatio justa et legitima que omnium suffragio et judicio fuerit examinata. And let the ordination be just and lawful which is tried by the judgement and voice of all. Athanasius: And now as I said take one example, namely of Athanasius the great, The confession of whose faith is read in our Churches of England at this day, and holden for undoubtedly true in all the Churches of Christendom: who lived in the most tumultuous time, & times of greatest contention that ever was in the Church, even in the time of public broils and strife, between the Arrians & the Catholics: when the manner of election by the people, must needs, if ever, be most dangerous, unto the quietness of the common wealth & unto the estate of Kings and Princes. Yet when Athanasius was chosen Bishop of Alexandria, and the matter brought in question before the Emperor whether he was lawfully chosen, which his enemies denied: the Synod of Alexandria make their Apology, for his defence in these words. Aiunt igitur post obitum Episcopi Alexandri cum paucissimi essent qui Athanasii mentionem facerent, Synod Alexander: apol 2 sex vel septem Episcopos clanculum et in loco obscuro eum in presulem elegisse, etc. Nos autem contra cum tota civitate, et universa provincia testamur omnem multitudinem populunque Catholicae Ecclesiae in unum coactum, quasi in speciem unius corporis et animae, clamoribus vociferationibusque postulasse Athanasium Ecclesiae Episcopum dari. They say that after the death of Bishop Alexander, when there were very few, which made any mention of Athanasius, six or seven Bishops privily and in an obscure place did choose him to be Bishop. But we contrary wise with the whole City, and generally with all the Province do testify that the whole multitude and people of the Catholic Church, being gathered together in one, as it were in the form of one body and soul, with exclamations and out cries required to have Athanasius to be given unto them the Bishop of their Church. If six or seven of our Lordbishops with their trains of twenty, thirty, or forty horse apiece, should meet together about an election with such of their friends as they could gather together in their assembly; trow you the thing might be said to be done obscurely and in a corner: or may we think that those christian and most mighty Emperors had neither wit nor knowledge how to govern their common wealths? Or that Athansius the great and all the excellent Fathers of the Primitive Church, and Luther and Zninglius, and all the lights of the Gospel set up by Gods wonderful work in this our age, (for the casting down of Antichrist and the great whore of Babel) upon all the golden Candlesticks in Germany, Helvetia, Savoy, France, Scotland and the Lowcountryes, and many other places, understand not: what by the word of God ought to be done in the election of Bishops and Pastors, and only the Lord Bishops of England by their Lordly looks upon their learned books, or by some secret inspirations have the contrary reveled unto them? But if all the christian Emperors, and all the ancient Fathers did think this manner of election might well stand with the godly government of the Common wealth, and ought not to be altered: and that both the election of Bishop's Pastors and Ministers, and excommunication also ought never to be done without consent of the people even when the Bishops were grown up to be little petty Lords, and the regiment of a Bishop was crept to the limits & bounds of a Diocese and over whole Cities, where, by the reason of the exceeding greatness of the multitude, there must needs follow great stirs and troubles; with what facility and easiness might this order be brought in again, if the Bishops were reduced unto the pristinat estate appointed unto them by the word of God and by the holy scriptures, namely, to be the Bishop or Pastor of one congregation only? Upon which point I will set down briefly, the words of that excellenr light, Francis Lambard joined by God with Luther in Germany touching the limits of a Bishop's regiment, F. Lambard together with the right of election of the Pastors and excommunication of the offenders: and of Zuinglius, the first light set up by God among all the golden candlesticks of Helvetia. This noble and famous Francis Lambard in the preface of his book entitled The sum of Christianity translated into English, and dedicated unto the most Noble Queen Anne mother to our late Sovereign Queen Elizabeth. In his Epistle, to the Noble Prince of Lausanna; he saith: Nor you shall not marvel that I said, there be many Bishops of one City; for verily every City hath so many Bishops, as it hath true Evangelists or Preachers: for every Preacher of the truth, I say of the truth, that doth not preach lies, decrees, inventions, dreams, laws and counsels of men, but the most pure, and simple word of God, is a true Bishop, although he be not called so of many: the Church of God hath no other Bishops but these. And a non after he saith. For verily every Parish ought to have his proper Bishop, the which should be chosen of the people and confirmed by the Commonalty of the Church of every place; and to do this thing they have no need of letters, rings, seals, tokens, and such other of this kind, very much used clean contrary to the word of God. And so long they should be accounted for Bishops, as the preach most purely the Gospel of the kingdom of God. From the which if they serve one jot, & teach strange doctrine, they ought to be deposed, and put out, of them by whom they were elect and chosen, that is to say, of the commonalty of the Church a forenamed, and other more fit for the purpose to be elect. And in the fift chapter in the said book of the Sum of Christianity he hath these words. It is the most grievous crime & by no means to be suffered, that many children of perdition do deprive the people of God of their right, & just title, that is to choose them a Pastor. And afterward he saith. All Canon of the world cannot lawfully choose one Bishop of the Church of I●su● Christ. And again he saith, Deacons of the Church be those that the faithful choose for to gather and distribute to the poor the alms of the faithful. And a non after. The Church of God hath no Ministers besides these Bishops and Deacons. Zuinglius Artic: 8: explanat: Now to the words of Zuinglius, he in a certain place saith thus; A multis iam seculis ad nostra usque tempora, quae sit Ecclesia certamen fuit, ortum nimirum ex regnandi cupiditate. Nam hoc sibi quidam arrogarunt ut se dicerent esse Ecclesiam etc. There hath been contention, what a Church is, from these many ages until our times; which verily hath risen from the desire of bearing rule. For some men have arrogated this unto themselves, to say that they are the Church, that all things might be ordered by their hand. But omitting the devises of men whereon some in this cause do rest, we will write of the Church out of the holy scriptures and the mind of the spirit. A Church therefore I do find is taken 2 ways in the holy scriptures. First for the company of all those who in azure & firm faith do believe in Christ their only head. This is scattered through the universal world. Who knows this church? Only God. But what shall we say of the Pope, Cardinals, and Bishops, which come together into a Counsel? Are not they also the Church? the Church militant I answer, they are only members of this Church if so be it that they believe in Christ & acknowledge him for their head. If they believe not, they belong not to the Church at all. So far of it is, that they should be the church. Synods: But thou wilt say they are a Church Representative. Of this I find nothing in holy scriptures: out of men's devises any man may fayne any thing. We rest on the holy scripture: against which thou wilt not attempt any thing, if thou be a christian. Secondly, a Church is taken for the several congregations, A visible Church which conveniently meet together in some one place for the hearing of the word, and receiving of the Sacraments. The Grecians call these, Parikias, Parishes. Of this manner of a Church Christ speaketh Mat. 18. saying, Tell the Church. And so Paul useth the name of the Church, 1. Cor. 1. To the Church which is at Corinth etc. And Furthermore afterward. Quid audio? Episcopus ne solus excommunicare potest? Putabam Ecclesiae esse datum? What do I hear? May a Bishop alone excommanicat? I had thought that had been appointed to the Church. But perhaps they will say a Bishop only is the Church, Christ saith tell the Church: doth a Bishop then, or an Abbot signify the Church? Excommunication belongeth not to one man, whatsoever person he be, but to the Church. For Christ said not, we should refuse the company of a man, when he had contemned an admonition or twain (therefore one only man cannot excommunicate) but then at the last, when he hath despised the admonition of the Church: therefore no man but that Church can excommunicate, wherein he dwelleth which by his sin hath offended. unto the Church & the Pastor of the Church belongeth this right of pronouncing sentence of excommunication against the offender. And further he saith. Tradunt excommunicationem ab Episcopo latam Ecclesiae esse excommunicationem. Art: 31, Sed observandum (supra ea quae octavo articulo diximus) Ecclesiam in scripturis accipi aut pro omnibus christianis qui in istis terris visibiliter nunquam conveniunt soli Deo noti, atque in hac ecclesia omnes sunt qui Deo patri per Christum fidunt et nituntur: et haec est ecclesia quam in articulis fidei profitemur: aut pro singulis quibusque ecclesiis, quas paraecias vocant. Conventiculum ergo et conspiratio personatorum istorum Episcoporum sub ecclesiae nomine comprehendi non potest, nec id possunt ex scriptutris ostendere quod ipsi sint ecclesia, etiam sirumpantur. Ecclesia ergo nequaquam sunt. Cui ergo ecclesiae offendens pcccator indicari debet? Ad ecclesiam universalem Christus nimirum nos ire non mandat, nam haec nusqua hic coit corporaliter. They hold that the excommunication by the Bishop is the Church's excommunication. But (saith he) those things are to be observed (which before we have spoken in the 8 article) that the Church in the scriptures is either taken for all christians which upon the earth do never visibly meet together, which are only known unto God, and in this Church are all they which believe in God the Father and cleave fast unto him through Christ, and this is the Church which we acknowledge in the articles of our faith, or else it is taken for every particular Church which they call parishes. Therefore the conventicle and the cloaked conspiration of these disguised Bishops cannot be comprehended under the name of the Church, Synods: neither can they prove it by the scriptures that they be the Church though they would burst. therefore it is clear that they be not the Church unto which the offending sinner ought to be showed: for it is manifest that Christ doth not command us to go tell the universal Church: for this Church never meets together bodily. And again he saith. Quis enim omnes pios congregare posset: restat ergo ut ecclesiae iubeat Christus indicandum peccatorem quam paraeciam vocamus. For who can gather together all the faithful, therefore it can be taken non otherwise but that Christ commandeth the offender to be judged by the Church which we call a parish. Now let us go forward to hear what the rest of the excellent lights and Angels or Messengers which God hath raised in this our age & set up upon the golden candlesticks (among which Christ himself walketh) in Germany, Helvetia, Savoy, France etc. concerning the pulling down of the whore of Babel, and the reformation in the points of religion a foresaid. Wherein if there be any that think some speeches before, or hereafter to be uttered be over bitter, let them mark what M: Luther saith upon the Epistle of Peter a foresaid. Now their be many (saith he) that can well enough abide to have the Gospel preached, so that their might be no exclaiming and speaking against the Wolves. I mean, so that the Preachers in their Sermons would forbear exclaiming and taunting against Prelates. But although I Preach sound doctrine, and that which is true: and though I feed and teach (my charge) the sheep well and rightly, yet is not that sufficient: for it is further required at my hands to keep the sheep from danger, and to have a careful regard unto them, that Wolves come not among them to drive them away out of their fertile and wholesome pastures. For to what purpose is my building, if when I have couched and orderly laid my stones, an other strait ways come and hurl them down as fast again, and I seeing him forbidden him not? The Wolf is well enough contented that the sheep be well fed and fatted in good Pasture, because the fatter they be, the pleasanter and daintier pray he thinketh to make of them. But that Dogs should incessantly bark and bawl at him, that he cannot abide. Such barking dogs they cannot abide, but dumb dogs, they can bear well enough with all. The next light set up among the golden Candlesticks of Germany to show forth the darkness of Antichrist: and the blindness of the Romish Babylon, was M. Bucer, Bucer. pag 2148: edit, 1570. col. who for his learned excellency was sent for by K. Edward the sixth and appointed to be the Divinity Reader in Cambridg, of whom M: Fox in our book of Martyrs saith. He brought all men into such admiration of him, that neither his friends could sufficiently praise him, neither his enemies in any point find fault with his singular life & sincere doctrine. How earnestly M: Bucer desired to have a better reformation of religion in England then was in King Edward's time, appeareth evidently in his book De Regno Christi, written to King Edward that most gracious and religious King of England, whom both Ridly Bishop of London, and Cranmer Archbishop of Caunterburie confessed to have more divinity in his little finger than they themselves in their whole bodies, as you may read in our book of Martyrs: such an excellent impression of true Divinity had God engraven in his breast being then but a child. Who no doubt if he had lived, as he had in many things well begun, so would he have made a full reformation of those foul corruptions that remained and yet remain to this day, and would have reduced all the Churches in his Dominions, unto the Primitive and Apostolic order and Discipline, which M. Bucer in his said book of the Kingdom of Christ written unto him for the same purpose, so earnestly desireth. Whose words in his first book and 15. chapter are these. vero claris Dominus et gravissimis verbis disciplinam suam cum vitae universae, De regni Christi 1, 15 tum agendae penitentiae, tumetiam sacrarum ceremoniarum sancivit, etc. With what plain and clear words (saith M. Bucer) hath the Lord established his Discipline, as well of the whole course of life, as of showing public repentance, & also of the holy Ceremonies? Yet how few shall you find even among those which are counted men of special note among Christians, which I will not say desire with all their heart to have this Discipline restored, which is the only Discipline of health or salvation, but that think it a thing worthy once to go about it. They say, the times are now far otherwise, than it was when this Discipline flourished in the first Churches: men are now of an other sort: And it is to be feared least by the restoring of this Discipline the Churches should be more troubled, then edified; and that more men should thereby be frayed from the Gospel, then should be brought unto it. To conclude that it is to be feared that by this means it should grow into a new tyranny of a false Clergy upon the people of Christ. But do not these men even by their own words manifestly convince themselves of their horrible ignorance concerning the profit of the kingdom of Christ and the true benefits thereof? For know not they that the kingdom of Christ is a kingdom of all ages, and of all men which are elect to salvation? They are ignorant that King jesus, that is to say, the Saviour of men, and the best Pastor or shepherd of his own sheep, hath instituted nothing at all and commanded nothing to those that are his, which is not healthful unto them in all times and places, if it be used as he instituted & commanded the same. Bucer in Ephesians 4. And upon the 4 chapter to the Ephesians he saith. Satan goeth about to make men believe, that by the restoring of the discipline, the faithful Ministers should be thought to seek ambitiously, the same tyranny which Antichrist did. Ye see with what force of words M. Bucer lamenteth the lack of true Discipline in England, even in King Edward's time, and how vehemently he desired the King to restore and establish the same; which in his time could never be performed by reason of his sudden death in the minority of his years. And afterward in the days of Queen Elizabeth the Gospel was received above 40. years and no fault by public authority amended (which King Edward left) in the Discipline of the Church. wherein by the way, I cannot but note one pretty little point of the Dragon that subtle serpent Sathanas, for the better safeguard of his son Antichrist his creedit, and his dear daughter Babylon the great whore of Rome: for slily and cunningly he so scraped out this piece of public prayer in all Queen Elizabeth's time which both in King Henry's time and King Edward's time was used, that it could never be restored unto this day. Namely, From the tyranny of the Bishop of Rome and all his detestable enormities, good Lord deliver us. For he knew full well no small number of his own enormous abominations were yet retained in the Discipline of the Church to the great comfort of himself and of his son Antichrist the Pope, and his dear daughter the Church of Rome. And it might justly be taken for a prophesy that we should not in her days be delivered from the detestable enormities of the Bishop of Rome, left unreformed in King Edward's time. But let us hear further what M. Bucer saith to King Edward in his second book of the kingdom of Christ and the 1 chapter. Primum haud dubito, serenissime Rex, Maiestatem tuam ipsam videre, hanc quam requirimus, imo quam requirit salus omnium nostrum regni Christi restitutionem ab Episcopis nullo modo expectandam, etc. First I doubt not most gracious King (saith M. Bucer to King Edward) but your own Majesty doth see that this restoring again of the kingdom of Christ which we require, yea which the salvation of us all requireth, may in no wise be expected to come of the Bishops; seeing there be so few among them which do understand the power and proper offices of this kingdom: and very many of them by all means (which they possible can, and dare) either oppose themselves against it, or defer it and hinder it. And after in the same book he concludeth saying. De reformando itaque Episcoporum ordine serenissima Maiestatis tuae cum primis animus intendendus. Therefore the mind of your most excellent Majesty must principally be set upon reforming of the order of Bishops. Of these places before cited, first the reader may plainly see, with what vehemency this Angel and star holden in the right hand of Christ desireth and requireth to have the reformation in England, which yet cannot be obtained, to be squared, according to the first Churches which were in the Apostles time. Secondly that the objections which are now commonly made against the reformation are even the same, which Satan and his children made in King Edward's time; the wilful & horrible ignorance whereof M. Bucer manifestly discovereth. Thirdly, that no hope of this reformation and the restoring of the kingdom of Christ, which even the salvation of us all requireth, was to be expected at the hands of the Bishops. Fourthly, that that the King ought specially to bend his mind, to reform the order or estate of the Bishops. And to speak the truth, ye might truly affirm that the King began at a wrong end, when he began at the parish Priests and leapt over the Lord Bishops: for that was a tithing of mint and annis, and a leaving of the weightier matters of the law undone. It is a memorable and a true saying, that Sigismond the Emperor used in the Counsel of Constance. Sigismond. Non a minoritis sed a maioritis incipiendum est. For where the Counsel pretended to make a reformation in the Church; one stood up and said, the reformation must begin at the Friar Minorits, that is at the little ones: no said the Emperor, not at the little on's, but at the great ones, meaning that they ought to begin not at the beggarly Friar Minors, but at the pompous and proud Prelates and Popes. And jeremiah the Prophet speaking of the beggarly sort, and great men saith: jerem. 5.45 Therefore I said, surely they are poor, they are foolish, for they know not the way of the Lord, nor the judgement of their God. I will get me unto the great men, and will speak unto them: for they have known the way of the Lord, and the iudgdment of their God: but these have altogether broken the yoke, and burst the bonds. And in the 23 chapter: he saith speaking of the Prophets which were the chiefest and in highest degree of all Ecclesiastical persons in that time. Chro. 23 15 Therefore thus saith the Lord of hosts concerning the Prophets, behold I will feed them with wormwood and make them drink the water of gall, for from the Prophets of jerusalem is wickedness gone forth into all the land. Now let us hear what M. Bucer saith touching the great live of the Lord Bishops, and the poor estate of the parish Ministers. First to the Lord Bishops he saith in his second book of the kingdom of Christ, Agnoscant igitur tamdem gravissimam suam culpam Episcopi, quod ecclesias tam diu iam, tamque horrende, non tam neglexerunt quam vastaverunt. Let the Bishops at the last acknowledge their most grevous fault, that now so long time they have not only neglected, but violently rob the Churches. And in the 13 chapter he toucheth again the restoring unto the poor Parishes that which the Bishops by injury and rob berry had taken from them. Si vero parochiis non sit tam multum reliquum, ut inde prospici queat fidelibus earum ministris, tum certe, uti et supra diximus, ab Episcopis et ditioribus sacerdotiis petendum erit, unde et his despoliatis parochiis consulatur. Hic communio sanctorum exercenda erit, ut egentibus ecclesiis succurratur ab iis quae abundant. If there be not (saith M. Bucer) so much left unto the Parishes, as thereof there may be made a sufficient provision for their faithful Ministers, then certainly (as we have said before) there must be taken from the Bishops and richer benefices where with these parishes that have been so spoiled, may be sufficiently provided for. For herein the Communion of Saints ought to be exercised, that the Churches which stand in need may be helped by them, that do abound. And a non after he saith? Valeat itaque Domini lex: dignus est opera rius cibo suo et mercede. Item duplici honore digni sunt presbyteri qui bene praesunt ecclesiis, maxim qui laborant in verbo et doctrina. Debent autem high, et suo docere exemplo reliquos Christianos ut cum eis datur quibus alantar et tegantur, his sint contenti. valeat et lex spiritus sancti: vestra abundantia sublevet illorum inopiam, et illorum abundantia sublevet vestram inopiam quo sit inter vos aequalitas. Therefore let the law of the Lord take his force, which saith the work man is worthy of his meat, and his wages, and also the Elders which rule the Churches well are worthy double honour, chiefly those which labour in the word and doctrine. And these also aught to teach all other Christians by their example, and when there is given unto them, food and raiment, with that let them be content. And also let the law of the holy Ghost stand in his full force: let your abundance up hold their need, that there may be equality. I need not to put the reader in any remembrance what to observe in these words, they are plain enough; that the Lordly live of Bishops should be taken from them, and they themselves should not live like Lords, but in a mean estate as well as the rest of the Ministers. Bucer in matthew 18.7. And touching the rest of the popish relics he saith, undoubtedly as there is no agreement at all between Christ and Beliall; so sincere and unfeigned christians can by no means suffer themselves to be clogged with any whit of antichrist's trash and trumpery etc. Wherefore so soon as true godliness and the right worship of God hath been preached and professed of many, antichrist's Ceremonies and rites ought by and by to be abrogated, and the reformation thereof may not be prolonged etc. These are indeed (saith he) over mild and to soft and sober Christians which can bear with such Antichristian trash: like unto them who at Corinth knowing that an Idol was nothing, did eat things offered unto Idols and boasted (as these our men do) in this wise: In outward matters we are free. What is that to me, that another useth those things naughtily, I will use them well etc. Thus do they for sooth provide goodly for the weak ones, yea they serve their own bellies, seeking to gratify such as are either Christ's enemies or else backsliders, for no man besides these will earnestly contend for Superstitious Ceremonies: this is their modest bearing, and delaying, whereby they are so far from furthering of the Gospel, that by little and little they do utterly abolish it. Thus you hear M. Bucers' judgement that noble light set up by God in Germany, and by King Edward brought into England, and made the divinity Lecturer in Cambridg both for the establishing of the Discipline set down by Christ and his Apostles in the first Churches, for the taking away of the Lordly estate of Bishops, and for the utter abolishing of all our vain and beggarly Ceremonies which he calleth Antichristian trash. Unto him I will join Peter Martyr his combresbyter or fellow Elder, P. Martyr. brought into England also by King Edward, and made the Divinity Lecturer in Oxford. Whose departing from Argentine in Germany, was greatly lamented, he was (saith Sleidan) a man there exceedingly beloved for his sincere judgement, his great mildness and modesty, and for his incomporable learning. In his Epistle to the Lords of Polonia, professors of the Gospel, and Ministers of the Church there, when they began to make the reformation of religion in the rite of administering the Sacraments; saith M. Martyr, That manner is most to be embraced which shall be most plain, and most removed from the Papistical trifles and Ceremonies, and which shall come nearest to the pureness which Christ used with his Apostles. Christian minds ought not to be occupied much in outward rites & Ceremonies, but to be fed by the word, to be instructed by the Sacraments, to be inflamed unto prayers, to be confirmed in good works, and excellent examples of life. Moreover I counsel you that in any wise ye bring in Discipline into your Churches so soon as possible ye can, for if it be not received at the beginning when men are very desirous of the Gospel, it will not soon be admitted afterward, when (as it happeneth) some coldness shall creep in. And how vainly you shall labour with out it very many Churches may be an example unto you, who since they would not at their very first reformation take upon them this healthful yoke, could never afterward, as touching manners and life, be brought into order by any just rule, whereof it happeneth (which I speak with grief) that all things in a manner have small assurance and and do threaten ruin on every side. Therefore it is a grievous loss and a certain destruction of Churches, to want the strength of Discipline. Neither can it be truly and sound said that they have and do profess the Gospel, which either be without Discipline, or do contemn it, or be not delighted therewith. Certainly since in the Evangelists and in the Apostolic Epistles it is taught with so great diligence, it must be confessed not to be the least part of Christian religion. Whereby it cometh to pass that the Gospel seems to be despised of them which have banished from themselves so notable a portion thereof. But under what devise or colour it is rejected at this day in many places, is worth the hearing. They say that there is a danger, lest under the colour of Discipline, the Ministers of the Church should take upon them tyranny, should correct, reprove, and excommunicate, for no just causes, but at their own pleasure etc. Neither do these good men perceive, that there needeth not be any fear of the Ministers, where the rule of the Gospel as touching brotherly correction is observed. For this charge is not to be committed to the authority and will of one man: but in the shutting out from brotherly society them which will not be amended, a consent of the Church must be had by whose authority if it be done, no man can justly complain of the tyranny of one, or of a few. Mark how this Divine lecturer, which hath so good testimony, of his sincere judgement, great modesty and mildness, and of incomparable learning, would have the Discipline received wheresoever any reformation of religion is made, and saith plainly it is a great part of christian religion, and a notable portion of the Gospel, and that they which refuse or reject it may be counted enemies, and not lovers of the Gospel. And that the charge of excommunication is not to be committed to one man or to a few, but to the whole Church. And as for the rites and Ceremonies and administration of the Sacraments, he setteth down these three caveats to be observed in the using of them. First, that they be most plain and simple. Secondly that they be most removed from the superstitious trifles of the Papists. Thirdly, that the manner of using them come nearest, to the pureness that Christ and his Apostles used. Certainly if M. Martyr were now in Oxford, and with all his sincerity, and modesty, and learning, should maintain this most plainness in the Ministration most furthest removed from Popish Ceremonies and trifles, and cry out for the pureness that Christ and his Apostles used, he should be turned out for a wrangler, or a Puritan, if he had no more hurt. But let us here what M. Martyr saith further upon these points. In his Common places speaking of the government of the Church he saith. If thou respect Christ it shall be called a Monarchy; part 4 cha 5 sect. 9 Com. in 1. Cor. 5: 13. For he is our King who with his own blood hath purchased the Church unto himself. He is now gone into heaven, yet doth he govern this Kingdom of his; indeed not with visible presence, but by the spirit and word of the holy scriptures. And there be in the Church which do execute the office for him, Bishops, Elders, Doctors and others bearing rule: in respect of whom it may be justly called a government of many etc. But because in the Church there be matters of very great weight and importance referred unto the people (as it appeareth in the Acts of the Apostles) therefore it hath a consideration of public government. But of the most weight are accounted excommunication, absolution, choosing of Ministers, and such like: so as it is concluded, that no man can be excommunicated with out the consent of the Church. And a non after he saith, Cyprian writeth unto Cornelius the Bishop of Rome, that he laboured much with the people that they which are fallen might have pardon. Which if it might have been given by himself, there had been no need that he should so greatly have traveled in persuading of the people. And Augustin against the Donatists showeth the same, when he saith: we must then cease to excommunicate, if the whole people shall be infected with one and the self same vice. For it will not (saith he) consent to excommunication, but will defend and maintain him whom thou shalt excommunicate. Wherefore this right pertaineth to the Church neither aught to be taken from the same: against which opinion they chiefly are, which would have the same to be committed to one Bishop or Pope. And in the 5 section a little before he giveth this definition of excommunication. Excommunicatio est &c: Excommunication is the casting out of a notorious wicked man from the fellowship of the faithful, by the judgement of them that be chief, and the whole Church consenting, by the authority of Christ and rule of the holy scriptures, to the salvation of him that is cast out, and of the people of God. And after he had confirmed the same by diverse places of scripture he saith. Seeing it is the Gospel of Christ as touching all the parts, it ought to be received of the Church, and credit every where to be given unto it. So as they are to be wondered at, which would profess the Gospel, and yet do exclude this particle. And touching the magnificence of Bishops and their stately using of Civil affairs. In the same part and 20 chapter Section 16 he saith, But why in times past (in the old testament) were both Principality and Priesthood joined together? This may be declared the cause; Namely that in those persons Christ was shadowed, ●n 2: Kings 11 initio. to whom was due both the true Priesthood & Sovereign Kingdom. But after his coming upon the earth we have no other Priest but himself, our only mediator and redeemer. Undoubtedly those Ministers of the Church which are instituted by him, are appointed to preach the Gospel of the son of God and to administer the Sacraments: wherefore it is meet they should abstain from outward principality & administration of civil affairs. Since they have been so instructed by Christ. For he said unto his Apostles. The Princes of the Nations have dominion over them, but it shall not be so among you. And being required by a certain man to command his brother to divide the inheritance with him, said, who made me a judge over you? Showing that it agreeth not with his vocation while he remaineth upon the earth, to have authority to divide heritage's. And after the same manner ought Ministers to judge themselves to be sent even as he was sent. Moreover, Paul informeth his Timothy and instructing him as touching the holy ministery, saith; No man that warreth entangleth himself with the affairs of this life, where he useth an Argument of comparison to wit, from the lesser to the greater, even so, as if he should say; if it be not lawful for them which are bound by the office of warfare, to take upon them other business or trade of life, much less ought they which are bound to the holy ministry intermeddle themselves with other charges, for their vocation requireth the whole man: because they must not only twice or thrice in the year execute their office, but it is necessary that (as the Apostle warneth) they preach the Gospel & earnestly apply themselves to reading doctrine both in season & out of season. And yet more expressly in his Commentary upon the 13 chap. to the Romans, he saith. They will answer that Ministers indeed have not the sword in as much as they are ministers, but have received it from else where, & that by just title & possession. Christ indeed did serve his vocation: for he came in humility, by his passion and death to redeem mankind; but his example is not to be followed in all things. Otherwise no christian ought to bear the office of a Magistrate: for Christ bear it not. Wherefore they affirm that he left an example only to men tending to perfection: such as are Monks and begging Friars which (as they say) have renounced the world. Neither can they a bide that Peter should prescribe unto his successor when he said, that he had neither gold nor silver, but that he left only a pattern of perfection unto them, which so order their life as he did, who forsaking all that he had followed Christ, that he might the rediler serve him. But these men should remember, that not only examples, but also commandments make one our side. For Christ saith, The Kings of the Nations bear dominion over them, but so shall not ye. And these words are to be understanded singularly and particularly of the Apostles and Ministers and not of all men universally etc. Further who seethe not that these two functions do so hinder the one the other: that he which exerciseth the one, cannot execute the other. For it is an hard matter to find one so prompt and ready that can rightly and orderly administer but even one of these functions. And again in his Common places the 4 part and 13. chapter section 12: he saith. But our false ecclesiastics will be Princes and reign, and yet Christ would be no King. And when he was sought for to the end he should be made a King he utterly refused it, yea rather he plainly confessed that his kingdom is not of this world: he said also unto the Apostles, Princes of the Nations do bear rule over them, but ye shall not so do. Peter also whose successors these men profess themselves to be, warneth Ministers that they should not excercise dominion over the flock. And upon the second book of Samuel the 6 chapter, he saith. Arca ista per allegoriam non incommodam refert nobis ecclesiam Dei. This Ark by a fit allegory doth represent unto us the Church of God: which ought to be carried and borne at this day upon the shoulders of the Bishops. But now many Bishops do even the same thing that these Levites did, of whom we spoke. For when they would seem to be pillars of the Church, in the mean time they give themselves altogether to idleness and pleasures and lay the Ark upon their Vicars, Suffragans & Commissaries, which oftentimes a man can call nothing else but brute and most blockheaded beasts. And in the 12 chapter of Samuel, speaking of Archbishops and Bishops, he saith, Admoniti officii sui respondent se habere substitutos et vicarios qui ista curent, Ita labor aliorum est et proventus ipsorum: utque est in libro job, Boves arant et Asini pascuntur. When they are admonished of their duty or office, they answer that they have vicar's & substitutes which take the care & charge of those things: pag 1275: edit. 1570. so other men take the pains & they take the profit, & as it is in job, the Oxon blow the ground & the Asses are fead. I might here not unfitly set down the words of M. Fox in his book of Martyrs where he saith: Every Prelate or beneficed person ought himself to discharge his Cure without deputy or Vicar. Now let us proceed to other of the excellent lights that God hath set up in the midst of the deep darkness of Antichrist, upon some of the golden Candlesticks of Helvetia or Swicerland. Of Zuinglius somewhat hath been said already, whom M. Bullinger that excellent learned man succeeded, whom Pantaleo in his Ecclesiastical Chronicle calleth one of the Fathers & lights of the Gospel; Bullinger, whose Decades and Sermons being translated in English and set forth by public authority in Queen Elizabeth's time to be read either privately, or publicly as appeareth in the preface: and for the commendations thereof it is said, that they are fit to be read out of the pulpit unto the simplest and rudest people of this land, the doctrine of them very plain without ostentation, curiosity, perplexity, vanity, or superfluity: very sound also without Popery, Anabaptisme, Servetianisme, or any other heresy. And afterward in the conclusion of the preface it is said. These sermons of M. bullinger's are such as whether they be used privately or read publicly, whether of Ministers of the word or other God's children, certainly there willbe found in them such light and instruction for the ignorant, such sweetness and spiritual comfort for consciences, such heavenly delights for souls; that as perfumes the more they are chafed the better they smell; & as golden mines, the deeper ye dig them, the more richer they show: so these the more diligently ye peruse them, the more delightful they will please, and the deeper ye dig with daily study in their mines, the more golden matter they will deliver forth to the glory of God. Now therefore let us hear what this Angel and light of the Gospel set up by the Lord upon a golden candlestick of Helvetia, saith. And first of the Eldership or Elders in every Church to be used. Decad 5 sermon 10 Like as the Lord (saith M. Bullinger) would have the transgressing Ministers privately to be admonished & corrected, so doth he extend the commodity of the same admonition and correction to the whole Church. And therefore the Ancient Church had a holy Senate of Elders which diligently warned them that transgressed in the Church, corrected them sharply, yea, and excluded them out of the Ecclesiastical fellowship namely if they perccaved, that there was no hope of a mendment to be looked for in them. But in the latter times the Popes & Bishops tyrannically taking that kind of punishment into their hands, and excercising it sacrilegiously contrary to the first institution, have turned an wholesome medicine into an hurtful poison, making it abominable both to the good and bad. Behold what fruit this alteration of God's order & ordinance in the Church hath brought, by taking away the Eldership from the Church or Congregation, and committing it unto the Bishops: who by their Lordly authority tyrannically (saith M. Bullinger) took it from the Church into their own hands, and that even in some places where the light of the Gospel is set upon the golden candlesticks thereof, whereby they have turned an wholesome medicine into an hurtful poison, making it abominable both to the good and bad, as in all Queen Elizabeth's time we might see here in England, that by their Lordly power oftentimes for such a trifling matter as an honest Magistrate would have been a shamed to lay a man by the heels, they were not a shamed to commit a christian to the Devil. And showing what the Elders were, he saith. Wherefore the Elders in the Church of Christ are either Bishops or otherwise prudent & learned men added to Bishops that they may the more easily bear the burden laid upon them, Decad 5 sermon 3 and that the Church of God may the better and more conveniently be governed. For Paul saith, The Elders that rule well let them be counted worthy of double honour, most specially they which labour in the word and doctrine. 1: Tim▪ ●: There were therefore certain other in the Ecclesiastical function, who albeit they did not teach by and by as did the Bishops, yet were they present with them that taught in all businesses. Perhaps they are called of the same Apostle elsewhere, Govenours, 1. Cor. 1 ●● that is to say which are set in authority concerning discipline and other affairs of the Church. And in this point with Bullinger M. Peter Martyr most plainly agreeth. He that ruleth well etc. Martyr in Rom. 1 2: This me thinketh (saith M. Martyr) is most fitly to be understood of Elders: not in very deed of them which had charge of the word and of doctrine. But of those which were appointed as assistants unto the Pastors; they as being the discreter sort & indeed with a greater zeal & godliness, were chosen out from among the laity. Their office was chiefly to attend unto Discipline etc. And touching the Lordship of Bishops where it is objected against them that think Bishops should be no Lords, that they would maintain the anabaptistical opinion which deny Magistracy and the authority of Kings and Princes, M. Bullinger confuteth the Anabaptists with the self same reason and scripture, whereby he proveth that Bishops should be no Lords. Decad 2 sermon 9 And unless that Christians (saith Bullinger) when they are once made Kings should continue in their office and govern kingdoms according to the rule and laws of Christ, how (I beseech you) should Christ be called King of Kings & Lord of Lords? Therefore when he said, Kings of nations have dominion over them, but so shall not ye be. He spoke to his Apostles who strove among themselves for the chief and highest dignity. As if he should have said. Princes which have dominion in the world, are, not by my doctrine displaced of their seats, nor put besides their thrones; for the Magistrates authority is of force still in the world, and in the Church also. The King or Magistrate shall reign, but so shall not ye: ye shall not reign, ye shall not be Princes, but teachers of the world, and Ministers of the Churches. Thus briefly (saith he) I have answered to the Anabaptists objections. And again upon the very same matter in like sort in the 5 Decade and 2 sermon citing the like place of Peter. Not as though ye were Lords over God's heritage (saith he) Peter speaketh not of any Empire and Lordship, yea by express words he forbids Lordly dignity. For even as he is appointed of the Lord a Minister and an Elder, not a Prince and a Pope: so also he appointed no Princes in the Church, but Ministers and Elders, who with the word of Christ should feed Christ's flock. And upon that place of Luke the 22: The Kings of the Gentiles reign over them, & they that bear rule over them are called gracious Lords etc. Decad 3: sermon 3 This simple and plain truth (saith M. Bullinger) shall continued invincible against all the disputations of these Harpies. The most holy Apostles of our Lord Christ will not be Lords over any man under pretence of religion yea S. Peter in plain words forbiddeth Lordship over God's heritage, and commandeth Bishops to be examples to the flock. Mark how M. Bullinger applieth this place of scripture, and how bitterly he speaketh against the Lordship of Bishops, calling them Harpies that is monstrous birds, having maiden visages and talens of a mischevous and marvelous capacity. But before in the same sermon he saith. In the order of Bishops and Elders from the beginning there was singular humility, charity, and concord, no contention or strife for prerogative, or titles, or dignity. For all acknowledge themselves to be the Ministers of one Master, coequal in all things touching office or charge. He made them unequal not in office, but in gifts by the excellency of gifts. And therefore in the first Decad & second sermon, he saith, Did not Christ himself refuse a crown upon earth? And did not he that is Lord of all, minister? Doth not he himself disallow that any Minister should seek any prerogative, no, not in respect of Eldership? He that is greatest among you (saith he) let him be as the younger. He therefore commandeth an equality amongst them all. And therefore S. jerom judgeth rightly, saying, that by the custom of man and not by the authority of God, some one of the Elders should be placed over the rest, and called a Bishop; whereas of old time, an Elder or Minister & Bishop were of equal honour, power, and dignity. And it is to be observed, that S. jerom speaketh not of the Romish Monarchy, but of every Bishop placed in every City above the rest of the ministers. And to answer the objection which is made in defence of the Lordbishops; that they take not upon them civil offices and Lordly dignities: but by their Princes & Magistrates it is laid upon them and given them, he saith: Shall we believe that Peter would have received secular power with imperial government if the Emperor Nero had proffered it him? No in no wise, for this word of the Lord took deep root in his inward bowels. But it shall not be so with you. And touching the election of Bishops and Ministers, this bright star fixed in the right hand of Christ saith. Decad 5 sermon 4 Titus 1. 1 Tim. 5. They which think that all power of ordaining Ministers, is in the Bishop's Diocesans, or Archbishop's hands, do use these places of the scripture. For this cause I left thee in Creta (saith Paul to Titus) that thou shouldest ordain Elders in every City. And again, Lay hands suddenly on no man. But we say, that the Apostles did not exercise tyranny in the Churches, and that they themselves alone did not execute all things about election or ordination, other men in the Church being excluded. For the Apostles of Christ ordained Bishops or Elders in the Church, but not without communicating their Counsel with the Churches, yea, and not without having the consent and approbation of the people. And a little after he saith. So undoubtedly Titus, though it were said unto him, Ordain Elders in every City, yet he understod that hereby nothing was permitted to him which he might do privately as he thought good, not having the advice and consent of the Churches. Wherefore they sin not at all that shaking of the yoke and tyranny of the Bishops of Rome, for good and reasonable causes to recover that ancient right granted by Christ to the Churches. And as for Archdeacon's, he coupleth them with the filthy vermin of Monks, Decad 5 sermon 3 saying. And when wealth increased there were Archdeacon's also created, that is to say overseers of all the goods of the Church: They as yet were not mingled with the order of Ministers or Bishops and of those that taught, but they remained as stewards or factors of the goods of the Church. As neither the Monks at the beginning executed the office of a Priest or Minister in the church. For they were counted as lay men, not as Clerks, and were under the charge of the Pastors. But these unfortunat birds never left soaring until in these last times they have climbed into the top of the Temple, Archdeacon's, and have set themselves upon Bishops and Pastors heads. And touching the levitical apparel and the Lordly estate of Ministers he precisely concludeth thus. The mystical attire and garments of the Priesthood, he neither did commend to his Apostles nor leave to his Church, Decad 3 sermon 18 but took them away with all the Ceremonies that are called the middle wall betwixt the jews and the Gentiles. The Lord himself and his Apostle Paul will have the Pastors of his people clad with righteousness and honesty: and do precisely remove the Ministers of the Church from superiority and secular affairs. Now if the Lord himself and his Apostle, do precisely remove the Ministers of the Church from superiority and secular affairs, I wish it might also be remembered & precisely followed, which the King's Majesty saith in his first book to his Son our Noble Prince; for saith our gracious King, Basilic. doron 1 part In any thing that is expressly commanded or prohibited in the book of God, you cannot be over precise. Decad 5 sermon 4 And for a full conclusion in this matter M. Bullinger saith. That order or function instituted by Christ in the Church, sufficeth even at this day, to gather, govern, and preserve the Church on earth; yea without these orders which in these last ages new inventions hath instituted. For that doth the thing itself witness; and the absolute perfection of the Primitive Church a voucheth it. And therefore at the last he useth this exclamation. Oh happy had we been, Sermon 3. if this order of Pastors had not been changed, but that ancient simplicity of Ministers, that faith, humility, and diligence had remained uncorrupted. But in process of time all things of ancient soundness, humility, and simplicity vanished away, whilst some things are turned upside down: some things either of their own accord were out of use, or else are taken away by deceit, some things are added to, etc. The author's desire. Whereunto I will add the exclamation of mine own soul, saying. Oh, happy should we be if it might please his gracious Majesty to restore unto his poor subjects of England the ancient orders of the Ecclesiastical Ministers, set down by Christ and his Apostles, without any other orders which man's invention hath instituted: for that order and function sufficeth even at this day to gather, govern, and preserve the Churches of God upon earth without any of these orders, and such like, which man's invention hath brought in: namely, Archbishops, Diocesan Lords, Archdeacon's, Deans, Commissaries, officials, which are brought in by man's invention & not once mentioned in the scripture. And so I will proceed to M. Musculus set up also as an excellent light of God among the golden Candlesticks Musculus of Tigurie, and the swizzers; I have already showed out of Musculus, that in plain words he saith. That the device of men, pag 14.15 that Bishops should be greater than other Ministers, was such a mischief to the Church, that we may thank the custom thereof for all the wealth, pride; and tyranny of our Princely and riding Bishops, and for the corruptions of all Churches; which if the ancient Fathers did now see, The Devil's invention they would no doubt acknowledge it, not to be the device of the holy Ghost, as it was pretended; But of the Devil himself to take away the true Ministry of the Church of God set down by Christ and his Apostles. Now further in his book of Common places, Tit. Of the Ministry of the word of God, he saith. It is not meet that a Bishop do convert the power of his Ministry to other Churches, but to Minister faithfully in the same wherein he is elected and confirmed, like as it was not convenient for the Apostle to convert his Apostleship to a Bishopric, and to be restrained to one Church only: As also it is unto james. The like is to be said of Titus Tim. Mark Evangelists. Chry. Tit. 1. which is falsely attributed unto the Apostle Peter. Wherefore let the Bishops look to themselves, which whereas they do not lawfully Minister in one Church, yet they do extend their power not to a few Churches, but unto whole Provinces also. Let them read Chrysostome upon the Epistle to Titus the first chapter, By Cities he saith. Indeed he would not have a whole Island committed unto one man, but every man to have his charge and care alone. And a non after he saith, Yea the impudency and state of Bishops is become so great, that a number of Bishoprics be swallowed up in the gormandize of some one Metropolitan Bishop, such as there be many now a days. And the Bishop of Rome even like the Devil (painted with his wide mouth) devoureth up all the Bishoprics and Churches of the world: And a little before he saith. They that boast themselves to be the successors of the Apostles, ought not to extol themselves above the Apostles, which would not be taken for Lords, (that had authority to command) but for Ministers serving the will of the Lord. And a non after he saith. Thirdly, that Elders Bishops and Pastors be all one, it is manifest by that which we do read in this wise. And sending messengers from Miletus to Ephesus, Acts 20 he sent for Priests or Elders of the Church, and when they came unto him, he said, you know that from the first day etc. And a little after, Look therefore to yourselves and to all the flock, in which the holy spirit hath set you Bishops to feed the Church of God, etc. The same which Luk calleth the Priests or Elders of the Church of Ephesus, those Paul calleth Bishops, and saith, that they be set there to that intent, to feed the Church of God. So we do see manifestly, that Priests or Elders, Bishops & Pastors be all one. And that there was in one self same Church jointly together many Bishops, and that appointed by the holy spirit, as we may see also by that which we do read in the Apostle, saying, Paul and Timothy the servants of jesus Christ to all the Saints in Christ jesus, which be at Philippos together with the Bishops and Deacons. Lo there were many Bishops together also at Philippos. And touching the questions in Baptism thus he entreateth thereof. Augustine saith, If we will in words declare that the little children do know in godly matters, which do not yet understand worldly matters, I fear lest we shall seem to do wrong unto our very senses in so saying, whereas the plain evidence of the truth doth easily surmont all that strength and means of our sayings. I know what Augustins answer was unto this question to Boniface the Bishop, Aug. epis. 57 ad Dardan. where he writeth in this wise: It is answered, that the Child doth believe which hath not yet any affection of faith. It is answered that it hath faith because of the Sacrament of faith. Thus (saith he) he calleth baptism the Sacrament of faith, But in case that the Sacrament of faith, be faith, how is it said that the infant hath faith which hath not yet baptism, and is therefore demanded whether that he doth believe, to the intent that he may receive baptism? Again, the question is not whether he hath the sacrament of faith or not, but whether he doth believe? The question is of faith and not of the Sacrament of faith; yet for all that it cannot be truly reported, that he hath faith therefore. And so it is a very feeble answer, that this great man maketh in this matter; for as much as the infant when he is thus demanded hath neither faith, neither the sacrament of faith. For how should he have that which he hath not received? But yet thus they are compelled to answer the matter, which will needs maintain and keep this custom used in the Church, without any ground of it. And this being so fond a custom, that it cannot be defended, risen first of this, that the Bishops, did disorderly apply that form of baptizing of such as were of perfect years of understanding, unto the baptizing also of infans, and so began to demand of infants of the abrenouncing of Satan, and of the faith in the holy Trinity, as well as they did of them that were of years of full age. In my judgement it were more convenient if the Father of the infant that is to be baptized were present at the font to require baptism for his child, and that he should be openly examined of his faith, by the Minister in the presence of them that stand by, of the faith, not which the infant hath, but which he himself hath in Christ our Lord and Saviour; and whereunto he will bring up and teach his infant. Unto M. Musculus succeeded M. Gualther, who upon the Prophet Zephaniah that prophesied only in the time of King josiah which was the chiefest reformer of religion that ever reigned among the jews, Gualther yet notwithstanding this Prophet sent of God, was such a vehement taxer of the defects in the reformation of religion & remnants, of Baal, and relics of superstition left in josiah his time, that none of all the Prophets did more exclaim against the relics that were left, or threatened greater plagues for lack of full reformation. Whereupon M. Gualther in his first sermon upon the Prophet Zephaniah useth this speech in the name of the lord My servant josiah removed away many things. But because through your ungodliness many things yet remain being contrary to my laws, Gualt. upon Zepha, ser. 1 verily I myself will bring forth Brooms much more rough, where with these abominable relics with their Patrons or defenders, shallbe clean purged etc. And in his second sermon a little before the end he thus concludeth. But let us consider the degrees of superstition which the Prophet in this place maketh mention of. The first is, when the remnant of superstitions is kept, when God granteth liberty to reform things, crafty dissemblers do attend uprn these superstitions whereunto they bear good will and by little and little spread them a broad, by and by after followeth open Idolatry: but lest they should seem to forsake God altrgother, first theris invented a certain mixture, but the same at the length degenerateth to a plain defection or falling from God: and these things certainly, even at this day are seen every where: Behold England. and do we as yet marvel at the wrath of God, hanging over our heads. Let us learn therefore to attend and waigte upon the word of God, to fly all occasion of evil. O that our Prelates of England, would attend & wait upon the word of God and so fly all occasion of evil: considering the degrees of superstition how they increased even in King josiahs' time, namely, by retaining the relics of superstition, and not to invent a certain mixture, whereby must needs follow a degeneration, to a plain defection and falling from God. For every country man can tell that if a crab tree be grafted with the sweet apple called the apple of paradise, or with the most excellent apple that is in the world, although the graft do grow and flourish marvelously well: yet if the sients be suffered to grow, by little and little within a while, the crabb tree sients will so prevail, and the graft of the good fruit so decay, that the whole tree will turn again to be a crabb tree and bear no fruit but crabs. So in King Henry 8 time the Pope's supreme head was cut of, and the graft of God's word was set up in every Church through out England: which graft (as james saith) is able to save our souls if it be received with all meekness and all filthiness laid a part. james. 1. But King Henry 8 suffered almost all the boughs upon the stock beneath the graft to grow. King Edward pared of many of them: Queen Mary laid such violent hands upon the graft, that she pulled it clean out of the stock & cast it into the fire. Our late gracious Queen Elizabeth received from heaven a graft again, and set it into the stock: which by the blessing of God grew & flourished, but the boughs and sients which King Edward left she suffered still to grow. As the pompous estate of Bishops, with the abominations of pluralities and Nonresidencies; and such like, with diverse bad and beggarly Ceremonies which all remain to this day. O that our Prelates of England would lift up their eyes to heaven and behold the wrath of God which (as Gualther saith) hangeth over our heads for these relics of Antichrist and other our sinful wickedness: then would they surely, be so far from maintaining the same or persuading his Majesty to let them continue, that humbly one their knees they would beseech him (though all their wealth and pomp should perish) yet with his mighty hand to rend of the crabb tree scients, and with the sharp sword, to cut of the boughs that grow upon the stock, whereby the blessed graft of God's word might lively grow and flourish: which exceept it be done can never prosper, nor as the Apostle speaketh can never have free pastage & be glorified. And it is worthy to be noted that to his great honour it is written. josiah also took away them that had familiar spirits, and the Soothsayers, and the Images, 2 Kings 2; ● 24. and the Idols: and all the abominations that were espied in the land of judah and jerusalem, to perform the words of the law, which were written in the book that Hilkiah the Priest found in the house of the Lord. But this is to be observed in his most excellent reformation, that the text saith, he took away all the abominations that were espied in the land of judah and jerusalem. For where very great defection and falling away from true religion is established by public authority, it is a merveilous difficult matter for a Prince that would make reformation thereof, to espy whatsoever ought to be reform. So that if there be not daily more and more amended, the sients of the crabb three stock being suffered will out grow the graft and spoil the tree: as we see in this most excellent reformation which josiah made, which yet is so bitterly taxed, not only by Zephaniah the Prophet but also by jeremia as you may read in the third chapter, where he saith, The Lord said also unto me, jer. 3.6.7.8 in the days of josiah the King, hast thou seen what this rebel Israel hath done? For she hath gone up upon every high mountain and under every green tree and there played the harlot. And I said when she had done all this. Turn thou unto me, but she returned not, as her rebellious sister judah saw. When I saw that by all occasions rebellious Israel had played the harlot, I cast her away and gave her a bill of divorcement: yet her rebellious sister judah was not afraid, but she went also and played the harlot. And afterward in the 10: and 11: verses he showeth how high the abominations of judah even in the time of josiah were grown. Nevertheless (saith jeremiah) for all this her from them, as well as of Monks. Thirdly, that many that do profess the Gospel, handle the matter as ill as the Monks and Popish Bishops; In that they restore not again to the Church and Congregation the liberty of choosing their Ministers, which by tyranny they took from them, ruling the matter by their Lordly estate as they list themselves. Fourthly, that this evil also shortly if it be not amended will bring into the Churches that profess the Gospel both Simony & the utter confusion of Discipline. And after in the same Homily, he saith. Whosoever would have in the Church the ancient authority of Discipline, and the boldness of the Prophets & Apostles in the Ministry, and to be short the old integrity and soundness of the whole Church; let him labour to recover and call again this ancient order of choosing Ministers showed to us by the Apostles. Note. Observe christian reader, that whosoever wisheth to have the old integrity and soundness of the whole Church, aught to labour in his degree as much as in him lieth to recover and call again this ancient order of choosing Ministers showed us by the Apostles, in Acts 15 22. Homily 104. that is with the Churches free consent. But in another Homily he saith, Through the covetousness and ambition of Bishops it is come to pass that the liberty of the Church is trodden under foot, and choosing of Ministers dependeth upon them. O wicked wretchedness of those Biships, which do not only herein through their covetousness and ambition offend Christ, and rob his Churches of their right: but also with great cruelty and bold faces maintain the same to be well done, and purpose to continue therein to their lives end? And of the choosing of Deacons likewise upon the sixth chapter, Hom. 41. he saith: Therefore the choosing of Deacons to whom the administration of the Church goods is committed, belongeth to all the Church. But afterward upon the 15 chapter, he saith. Hom. 104. Now where the ambition of Prelates hath disturbed and broken this order, who contrary to the commandment of Peter the Apostle have challenged unto them a Lordship over the inheritance or Church of Christ, the Congregations are every day molested with new contentions and there appeareth no end, either of errors, or most bitter debates. I think verily M. Gualther in these words pointed with his finger specially to England: for no Nation of christendom, that is called a reformed Church, or had the Gospel once shining in at the window, hath had or is like to have such endless contention, and continual errors, only through the Lordship, and magnificent estate of Lord Bishops, Hom. 86 which no reform Church in all Europe hath retained but England. And upon the 13 chapter he saith, We must judge them called of God that are furnished with necessary gifts of the holy Ghost; and chosen by the voice of the lawful Congregation: for that the Church hath herein her voice & election, appeareth plainly by this place. And likewise in the 1 chapter Homely the 9 he saith, And the holy Ghost would have all this history so diligently described, for that a sure rule and precedent might be left to them that came after, whereby to rule the election of Ministers. And touching the dignity and superiority of Ministers one over an other, he saith. in Acts 20 Hom. 133 Although the dignity of all Ministers in the Church is a like, and none ought to challenge power or authority over other, yet an order is necessary in the Church which can never be kept and maintained, except Ministers will observe modesty, and humility among themselves. And in the 8 Homely about the choosing of Mathias, he saith; First Peter will have a partner or fellow joined with the Eleven, In Acts 1 not a servant whom the rest at their pleasure might command. For he knew that equality was needful among Christ's Ministers. And in his 4 Homely showing that Christ had warned his Apostles many ways, and in many plain terms, that they should not live at ease and in Princely palaces like Lords: but suffer adversity and possess their souls in patience. At last he concludeth, These I say and many such like things they heard of Christ, yet forgetting them all, they dreamt of a worldly kingdom in which they hoped likewise they should be Lords. This dream of theirs a-man would have thought, that Christ had beaten out of their brains long before, Luc. 22.25.26. when he said unto them. The Kings of the Gentiles reign over them, and they that bear rule oucr them are called gracious Lords, but ye shall not be so: but let the greatest among you be as the least, and the chiefest as he that serveth. Notwithstanding this dream of being Lords under a worldly King, did so pleasantly swim and had so sweet a smell within their earthly brains, that nothing but the miraculous gift of the holy Ghost could pick it out. From which sweet dream, our sleeping Sardian Angels and Lordbishops even at this day will not be a waked but with a warm, & gay coloured cloak they cover themselves saying, it was not Superiority and Lordship that Christ forbade his Apostles, but pride, ambition, and tyrannical rule. Or else, that they being Church Ministers should take no rule over their brethren, unless they had it by special commission from some Magistrate. But who (except he be a Sardian Angel, that will not be awaked) seethe not, that Christ forbade them that degree, and superiority, which they desired to have under him, simply? Which surely was none other, but to have under him an honest rule, and Lordship, yea I say by Commission from him; of whom they then imagined that he should be (as a Teacher, so) a just and Supreme civil Magistrate likewise. For none but a blasphemer of Christ & of his holy Apostles, can dream or imagine, that the Apostles thought their Master should be such a King, as that they might fit at his elbow, Mark 10.35 37, Math. 20.20, 21 and proudly and ambitiously reign under him, either without Commission, or by his Commission, which they expressly desired. For than must it needs follow, that they supposed that both they and he himself should reign like cruel, proud, and ambitious tyrants. which God forbidden that any christian should dream, that ever it came within their thoughts. Therefore it is most clear and evident, that Christ forbade his Apostles and in them all Pastors and Ecclesiastical persons, all Lordship and Magnificent estate, with whatsoever modesty & honesty they would carry themselves therein, yea though they might by any Commission have it. M. Gualther speaking of the things which now a days, under the name of the Apostles and Canons of the Apostles are obtruded, he rejected them with this reason. Surely (saith he) I will never think the Holy Ghost either so unwise as to take a negligent writer of so high matters, or else so forgetful, In Acts 1 Hom. 1 as to let pass any of those things, the knowledge and observation whereof was so necessary in his Church: And would not the self same reason hold with as great, or greater force; if a man should say, surly I can never believe the holy Ghost either so unwise, as to take so negligent writers of so high matters, or else so forgetful, as to let pass any, or so many of those things, the knowledge and observation whereof was or should be so necessary in his Church, as Popes, Cardinals, primates, Metrapolitans, Archbishops, Diocesans, Archdeacon's, Deans, Commissaries, officials and such like. And M. Hooper (our most blessed Martyr of England, M. Hooper. ) useth the like vehemency of speech and to the same purpose and effect. For he accuseth God (saith M. Hoper) of ignorance and foolishness that intendeth tures. Can you show that ever Christ or his Apostles used it? I think you will not say that Philip used any Oil in the baptism of the Aethiopian. If this reason be good against Oil, it is good against the Surplice & Cross, etc. Yea, & all other human inventions for like use. Likewise is the Injunction of our Noble Queen Elizabeth, set forth by public authority, Injunction 3. in these plain terms. Works devised by man's fantasies (saith the Queen) besides scripture (as wandering of pilgrimages, setting up of Candles, praying upon beads, or such superstition) have not only no promise of reward in scripture, for doing of them, but contrariwise great threatenings, and maledictions of God. But if it were tolerated to have a Candle a light set up in the Church to signify the light of the Gospel that is preached amongst us, Psal. 119.107. what hurt might seem to be therein? Doth not David say? Thy word is a lantern unto my feet, and a light unto my paths. And although the Cross were worshipped among the Papists with Divine Honour, as no man can justly deny, yet was the Candle never worshipped; it was nothing else but an idle and superfluous Ceremony, invented beside the scripture. And certainly there cannot possible be any Ceremony more perspicuous in signification, more clear in show, more easy to be understod, or better cloaked to agree with scripture, than a Candle or Taper set up to signify the light of the gospel. And yet we see her Majesty's Injunction saith; Because it is devised by man's fantasy beside the scripture, it hath not only no promise of reward but contrariwise, great threatenings and maledictions of God. It were indeed a small matter if a man would think to bring into the church some such idle or unprofitable Ceremony, if that were all: but if unto the least invention brought into the Church by man, there belong the curse and malediction of God; How ought we then to beware & to look about us that we attempt no such matter? Yea, how careful and clear eyed aught our Clergy and Magistrates to be in those cases? I meant in like sort to have cited many more of the excellent lights of the Gospel among the Germans and Helvetians, which writ with one consent to the self same effect and purpose: in all the points before entreated of, but these may suffice: and prolixity is to be avoided, wherein I fear that I have all ready offended. But I cannot omit that famous learned man Hieronymus Zanchius, both because he is a man of singular learning, Zanchius. and commonly objected against them which desire reformation in the points of religion aforesaid: First one is no number, and one swallow proveth not springtide. Secondly this one, being well weighed, agreeth not fully in any one point with the enemies of reformation. And first he affirmeth flatly, as all the rest do, that by the word of God and the holy scripture there are no more degrees or orders of them that are appointed to preach the word of God, but Pastors & Doctors. Wherein these are his words. Zanchius confess. fid. cap. 25. Art. 9 Plures autem ministrorum verbi ordines, a Christo in Ecclesia institutos non agnoscimus, quam quos Apostolus in epistola ad Ephesios ex pressit, etc. We do not acknowledge, more orders of Ministers of the word instituted by Christ in his Church (saith M. Zanchius) than those which the Apostle in his Epistle to the Ephesians hath expressed. That is, Apostles, Prophets, Evangelists, Pastors & Doctors, of which the first three Christ would not have to be appointed, to any certain places: but now hear, now there, either to collect or plant Churches, which the Apostles did: or to water nourish and confirm those Churches which the Apostles had so planted and gathered together, which the Prophets and Evangelists did; and therefore might not be perpetual in the Church: but the two latter Christ would have to be consecrated unto Churches that were certain, to govern & preserve them, that is to say Pastors, and Doctors, and that to be observed unto the end of the world; which therefore we use to call perpetual and ordinary Ministers. Of which in the next Article he saith, Art. 11 The Doctors did only teach, and the Pastor did not only teach, but also Minister the Sacraments and govern the Church. By these you may plainly see M. Zanchius judgement, that Christ hath appointed in the Church, no more orders of them that preach the word of God, but only Pastors & Doctors, which should remain as perpetual & ordinarily called in the Church: of which the one did only teach, and the other which is the Pastor, both preach and Minister the Sacraments, and govern the Church. And although afterwards he would defend or as he himself termeth it, excuse those Fathers & others, which brought in more orders into the Church; yet in the same chapter he saith, that all those things were turned to tyranny and ambition, and concludeth with these words. Quae causa est, cur quo propius acceditur in iis etiam ordinibus ministrorum ad simplicitatem Apostolicam, eo magis etiam nobis probetur: atque ut ubique accedatur, dandum esse operam iudicemus. Which is the cause (saith he) why we judge, the nearer men come to that simplicity of the Apostles even in those orders of Ministers in the Church, the more it is to be allowed and approyed; and that in every place men ought to endeavour themselves to attain unto it. Is it most evident that Zanchius condemneth and not justifieth the Lordship of Bishops in our time? And the titles Metropolitans, Archbishops, Diocesans and the rest which long since have been brought in by custom & not by any truth of the Lords appointment, according to old Ieromes saying, Which words and judgement of jerom, Zanchius in the 11. Article commendeth, alloweth, and acknowledgeth himself to be fully of the same opinion. And in the 25 chapter, and the eleventh Aphorism he endeth thus; Interim quenadmodum non improbavi patres in ea re de qua est questio; Sic etiam non possum nostrorum Zelum non amare: qui ideo illa nomina oderunt, quia metuunt ne cum nominibuus vetus eti am ambitio, et tyrannis cum ruina Ecclesiarum, revocetur. In the mean time (saith Zanchius) like as I have not condemned the Fathers in this matter in which the question is, of the names and titles of Archbishops, Metropolitans, and so forth, so also I cannot but love the zeal of our men; which therefore hate these names, lest with them the old tyranny and ambition with the destruction of the Churches should be brought in again. Can he be called a favourite of them, which loveth them the better that hate those names? Or can he be accounted to allow of those functions, which saith (as you have heard before) that the simplicity of the Apostles allowed not of them? Which simplicity (he saith) is best to be allowed, and in every place men should endeavour to attain unto it. Although the Fathers did it for honest causes (saith he) pertaining to that time, in which age the discipline of the Church kept them under from the wealth, pomp, and pride wherein they afterward lived and now live: For the Ecclesiastical persons were bound by their Discipline. Cap. 25. Art. 38 Huius partes hae erant praecipuae &c: Of which Discipline the principal parts were First that they should abstain from many pleasures & delights, which otherwise in lay men might in some sort be tolerated: such as are many fleshly delights, brave pomp, great cheer, costly household-stuff, a great company of temporal servants, and such like. But howsoever he handle the matter beside, (which 1 Having set down the true and lawful ministery of the Gospel, Theses Genevenses 71 which the Son of God ordained, and by his spirit divided into several functions: it now remaineth, that we adjoin the false ministery of the same, to the end that contraries being laid one against another, may be better manifest. 2 In the true Ministry of the Gospel there are three things which distinguish the same from the false. The one that the authority of their callings proceed from the Son of God, as being ordained either immediately by himself, or mediately by his Apostles. The other is, that the calling be lawful, that is, such a calling, as is squared according to the prescript laws of the doctrine and Discipline of the Apostles. The third is the prescript administration of the holy callings. Now all these we advouch to have been by little and little utterly overthrown by the Papistical tyranny, which with the Apostles we may justly call the mystery of iniquity. 3 And first we affirm that the callings of the Popish Clergy, which they express by that proud title of Hierarchy, are in part altogether false; that is, such as have at the first been invented by man and afterwards became merely devilish; and in part counterfeit, that is such as only retained the names of true callings which they abolished indeed. 4 These functions following, we hold to be altogether false and destitute of all true foundation, namely, the Primacy of the Bishop of Rome over all Churches, the Cardinalship, Patriarkship, Archiepiscopalship, & briefly that whole Episcopal degree of Lord Bishops over their fellow Elders. I wish the reader well to mark the first three points & not to forget the fourth, set down by special name: that is, that these functions or offices following are utterly false, and have no manner of true foundation, that is to say the office of Popes, Cardinals, patriarchs, Archbishops, and to be short the whole Bishoplike degree over the rest of the Elders or Ministers. The like may be said of Lausannae and the University thereof, and so in many other parts of Savoy. But I will only add some few sayings of Calvin, Viret, Beza, Marlorat, Danaeus, and Tilenus, leaving all the rest of the French Churches and learned men there which are exceeding many in number, but all with one consent agreeing with those last afore named lights of the gospel; both in their doctrine, Discipline, and practise of life. And first of Calvin, which was as famous a Pastor in the City of Geneva, as Augustine was in Hippo, Calvin. or Jerome in the town of Bethlem: yet lived he not like a Lord, but like Augustine and Jerome, and as hath been before showed in a very mean estate, whereof I myself have been an eye witness, The author joh. Cal. vita ante eius epist. and as in the History of his life and death ye may also read. Where it is written, Testari certe potest Senatus quum perexigua essent eius stipendia, etc. The Senate of the City can testify, that although his stipend was very small, yet was he so far from being discontent therewith, that a more ample allowance being freely offered him, he obstinately refused it. And a little before, his riches and wealth that he left behind him are set down in these words. Cuius bona omnia; etc. All those goods, his library also being dearly sold, came scarcely to three hundred French Crowns: which a mounteth not to one hundred pounds of our money, but lacketh about some ten pounds thereof, and yet all that he left came scarcely to so much. And according to this his practice both publicly & privately he taught and wrote, as you may read in his Instistutions. lib. 4. cap. 4. Where he saith. Hereby also we judge what use there was, and what manner of distribution of the Church goods. Each where both in the decrees of the Synods, & among the old writers it is to be found, that whatsoever the Church possesseth (either in lands or money) is the patrimony of the poor. And a non after he saith, But sith it is equity, and established by the law of the Lord, that they which employ their service to the Church, should be fed with the common charges of the Church, and also many priests in that age consecrating their patrimonies to God, were willingly made poor: the distributing was such, that neither the Ministers wanted sustenance, nor the poor were neglected: But yet in the mean time it was provided, that the ministers themselves, which ought to give example of honest sparing to other, should not have so much whereby they might abuse it to riotous excess, or deliciousness, but only wherewith to sustain their own need. Har. Evang. Mat: 20, 25 And upon the 20 of Matthew & 25 verse he saith, Ye know that the Lords of the Gentiles have dominion over them &c.) He declareth that there shallbe no such superiority in his kingdom as they did strive for. They therefore are deceived, which do stretch this saying to all the godly in general, when as Christ only teacheth of that matter in hand, that the Apostles were very fond to make any question of degree of power, or of honour in their estate and calling: for the office of teaching whereto they were appointed, had no likelihood with the Empires of the world. And after he saith. The purpose of Christ was to put a difference, between the spiritual regiment of his Church & earthly Empires, lest the Apostles should apply themselves to courtly graces, and fashions. For as every one among the Nobles is beloved of Kings, so he climbeth up to wealth and offices. But Christ set Pastors over his Church, not to bear a Lorlie rule over them, but to Minister. So the error of the Anabaptists which do banish Kings & Magistrates from the Church of God, because Christ said they were not like his Disciples, is overthrown: For the comparison is not made here between Christians and profane men, but between offices And anon after he saith, So David, Ezekias, and such like when aswillingly they became the servants of all men, yet were they adorned with the Sceptre, Diadem, Throne and other such ensigns. But the government of the Church admitteth no such thing. For Christ gave no more allowance to the Pastors then that they should be Ministers, and that they should altogether abstain from Lordly government. I need not to make any explanation of his words, for they are plain enough; further for the election of Bishops & Ministers, M. Calvin saith. Truly this is a most foul example, Bishops made at the Court, a soul mats that out of the Court are Bishops to possess Churches: And it should be the work of godly Princes to abstain from such corruption. For it is a wicked spoiling of the Church, when there is thrust unto any people a Bishop whom they have not desired, or at the least with free voice allowed. And upon the the 14 of the Acts he saith. Paul & Barnabas are said to choose Elders. Do they this alone by their private office? Nay rather they suffer the matter to be decided by the consent of them all: therefore in ordaining Pastors the people had their free election. And upon the 6 of the Acts where the seven Deacons were chosen by the people, these are his words. As touching this present place, the Church is permitted to choose. For it is tyrannous if any one man appoint or make Ministers at his pleasure. Therefore this is the most lawful way, that those be chosen by common voices, who are to take upon them any public function in the Church. And concerning nonresidency and Pluralities of benefices, he saith. Instit 4. 8 Non obiiciam verbum Dei, etc. I will not object against them (saith M. Calvin) that the word of God doth in every place cry out against it, which long since amongst them hath ceased to be in any manner of account: Neither will I object many most severe constitution in many Counsels, that hath been ordained against this wickedness. For these Constitutions also as often as they list, they stoutly contemn. But I say that both these things are a prodigious, or monstrous, mischevous wiekednes, utterly against God, against nature, & against the Ecclesiastical government: that one arrant thief should sit over diverse Churches together, that he should be named unto Satan's kingdom: But also unlike to the earthly kingdoms which are governed by good civil policy. Therefore jesus Christ said, that he came not to be served but to serve, and to show unto his Disciples the difference that they should put between the worldly kingdoms and their estate; And his Church and the estate and government of the same, etc. He saith the Kings of the nations etc. And a non after he saith. When jesus Christ sent his Apostles he said unto them, As my Father sent me, so send I you. For he meddled not, nor took upon him, to reign as a worldly Prince. But when the people sought him to make him a King, he hide himself. And when he was required to divide an inheritance between two brethren, he would not meddle with it, not because the thing itself was evil, or that it was evil done to appoint those which were indifferent. But to show that he was come and sent of God his Father for greater things, he left that office unto Cesar and to his officers. And was content with that his Father had committed unto him. And the same Commission he had in that behalf, he gave to his Apostles. Now one word of Marlorat: Again (saith he) what are these reverend Cardinals, Marlorat. exp. one the Revel, cap, 17, 3: Archbishops, Archprelats, patriarchs, primates, Precedents, Deans, Cannons, Archpriests, Archdeacon's, Abbots, Priors, or Masters, Commendators. For like as Antichrist hath his names of blasphemy, even so they that be in office under him, and are bound unto him by oath, have also names by themselves which the scriptures know not of. In deed the Primitive Church had Ministers, Stewards, Elders, or Overseers, Apostles, Prophets, Evangelists, Shepherds, and Teachers, as you may perceive by these places. 1. Cor: 4.1.12.4.5.6.7.8. And Ephe: 4.11. But all these were names of service and labour, and no styles of pride. And upon the 9 chapter, he hath these words. For the tails of Antichrist are Bishops Officials, Commissaries, Deans, Registers; chancellors, Proctors, and Summoner's, which are like unto venomous serpents. Now somewhat also touching these matters of Religion, and Hierarchy of the Church, Beza. as they call it out of M. Beza, whom M. Peter Martyr and many other learned men, not without cause, do so greatly admire for his sincerity in judgement, and excellent gifts, as you may read in many of their epistles and works. But I will here set down the testimony of that singular divine and most noble patron of the Gospel among our English writers D. Fulke: who against Gregory Martin that cunning Papist and false accuser, defendeth Calvin, Beza and Viret, by these words. The books (saith D. Fulke) of Calvin, Beza & Uiret, keep themselves within the compass of the holy scriptures, Fulk 7. in epist, ad Ro● and hold no blasphemous, or other erroneous opinions, that derogate any thing from the glory of God, or be hurtful to the salvation of men, as your slanderous and malicious pen supposeth. Now therefore let us hear what Beza saith, whose books keep themselves within the compass of holy scriptures, and hold no erroneous opinions as D. Fulk testifieth. First touching the election of Ministers upon this place of the Acts. Acts 1. ●. 2 3 And when they had ordained them Elders by election in every Church, and fasted, they commended them to the Lord in whom they believed: where upon in his Annotation he hath these words. Paulum ac Barnaham sciamus nihil privato arbitrio gessisse & t. Let us know that Paul & Barnabas did execute nothing upon their own private choice, nor exercised any tyranny in the Church: and to be short they did not any such manner of thing, as do now a days the Romish Pope and his serving men which they call Ordinaries. Some had rather refer this unto the laying on of hands which also is necessary, and catching this pretence they say that our vocation is void, because the Ordinaries and defiled with infinite superstitions. But some man will say, these be auncien things. I grant they be ancient: but much more ancient is the simplicity of the Apostles, under which simplicity the Church flourished. And for the sign of the Cross, he saith. Whatsoever use was made thereof in the old time, it is now but an execrable superstition. And touching the questions in baptism, he answereth. Itaque sicut Chrisma et exorcismus quantumvis vetusta, etc. Therefore like as the Chrism, and exorcism, or conjuration, although they be very ancient, by very good right are abolished; so we would wish this interogation, being not only vain but also flolish, were left out. And towards the latter end of the same Epistle, he saith. Aiunt quoque excommunicationes et absolutiones in curiis quibusdam Episcopalibus in Anglia fieri non ex presbyterii, quod nullum ibi sit, sententiâ etc. They say also that in England, excommunications & absolutions are done in certain Episcopal courts, and not by the judgement of the Presbytery which is not there to be had. Whereunto we answer, that it seemeth to us almost uncredible to see such an abuse of most perverse manner and example yet to be used in that kingdom, where the purity of doctrine doth flourish: for it is out of doubt, that the right use of excommunication (before the Papistical tyranny) was never in the power of one man, but pertained to the right of the Presbytery, not utterly excluding the people's consent. Hereunto I will again anex the testimony and defence of D. Fulke against the Papists and other, which with such contempt reject the sincere judgement and excellent learning of M. Beza, Whatsoever account you make of M. Beza, he shall notwithstanding (saith D. Fulke) with all godly learned men) be accounted as he deserveth: Fulke def of the English tran. cap: 5. One who hath more profited the Church of God with his sincere translation, and learned Annotations then all the Popish Seminaries and Seminarists, shallbe able to hinder it: jangle of gross and flase Translations as long as you will. Thus passing over almost infinite other lights of the Gospel both of the most ancient and late writers abroad, which speak to the very same effect, in these points of religion, with us in question. Only I will set down further the words of Danaeus and Tilenus two famous learned men among the reformed Churches of France, which are exceeding many in number, and almost excellent in reformation of Christian religion. Who according to the judgement of them all, Danaeus in Tim. 5.22. do speak thus of the Election, and Ordination of Ministers. Ex his omnbus apparet quam nulla sit. etc. By all this it appeareth that the calling of those Ministers of God's word or Pastors of the Church, is none or not lawful, which are made and chosen by the authority, letters, seals, commandment, and judgement of the King only, or Queen, or Patron, or Bishop, or Archbishop. That which is yet done (agrevous thing) in those Churches even in the midst of England, which have notwithstanding and do follow the pure word of God. It is marvel that the Englishmen otherwise, wise, witty, and very godly, should yet wittingly and willingly be blind in the acknowledging and tolerating of these relics of Popish Idolatry and tyranny. Therefore they judge excellently, which condemn, or taking away, and would have taken away out of a Church reform according to God's word, * Omnem il laem chartulariam et Episcopaticam curionum et pastorum etc. all this way of making Curates, and Pastors of the Church by Bishops and their letters of Orders, and the calling of the Ministers of the heavenly word, their approbation, and their entrance by the only consent and letters of the Bishop. Because so the order prescribed by God's word in the ordination of such persons is omitted and violated, as it may most plainly appear. Even because all the right and voice giving both of the Ecclesiastical Senate and of the christian people, is most wretchedly taken away from them by this means, in this kind of Ecclesiastical callings; and with great tyranny and abuse translated to one certain man, the Bishop. The Lord God of his great mercy amend these corruptions which are yet, and are defended in his Churches: which surely will at length draw 〈…〉 great ruin of God's Church, and will make the holy Ministry of God's words either mercenary or altogether contemned and base. Which God turn away. D. 〈◊〉 Answer to the Count Laval quest. 3. After him we will add D. Tilenus his judgement unto the Earl of Lavall in France. Who demanding, whether the calling to the Ministry be necessary, and from whom Calvin had his calling, Tilenus' answeren: First, that it is necessary. And then, that Calvin had his calling from the Church of Geneva and from Farell his predecessor, who had also his from the people of Geneva; who had right and authority to institute and depose Ministers. For so declareth S. Cyprian saying, that the people obeying to the commandments of God should separate themselves from a wicked guide, C●pr. epist. 〈…〉. and not to meddle with the sacrifices of any Sacrilegious Priest: considering that the said people have chief authority to make choice of worthy persons and to reject the unworthy. This was so practised by the people of Geneva, and in diverse other parts of Europe, where in these latter times they did forsake those sacrilegious Priests and sacrifices of the Pope, for to establish faithful Ministers and proclaimers of the Gospel. To be short, the Reformed Churches had their calling and sending partly from God, and partly from the people, and partly from the Church of Rome. From God as the chief cause; from the people, as by lawful instruments; from the Church of Rome, as by a corrupt instrument. God gave the essence and the form interior to this sending; the reformed Church gave testimonies and approbations and the exterior form; the Church of Rome hath added thereto abuses and corruptions; which our suceeeding Ministers have renounced. There resteth now for further proof of these matters before spoken of, to rehearse the judgement and words of diverse of our own English writers and blessed Martyrs, which agree with those Fathers and lights of the Gospel in other Countries before cited. And first having sufficiently spoken already of Wicklife that first light of the gospel set up with us in the midst of the Antichristian darkness; L. Cobham Fox pa: 669 edit. 1570 I will begin with the noble Martyr the Lord Cobham, who in defence of the said Wickliff saith. As for that virtuous man Wickliff whose iugdments ye so highly disdain, I shall say here for my part both before God and man, that before I knew that despised doctrine of his, I never abstained from sin. But since I learned therein to fear my Lord God, it hath otherwise I trust been with me: somuch grace could I never find in all your instructions. And what the doctrine of Wickliff was and how like a Lordly Prelate he lived I refer the reader to that which hath been before spoken of him. pag 57 But the Lord Cobham being charged with the decrees of holy Church answered. I know none holier than Christ and his Apostles. And as for that determination I wot it is none of theirs; for it standeth not with the scriptures, but manifestly against them. If it be the Churches, as you say it is; It hath been hers only since she received the great poison of worldly possessions, & not afore. And a non after again he saith. For since the venom of judas was shed into the Church, ye never followed Christ neither have ye stand in the perfection of God's law. Then the Archbishop asked him what he meant by that venom; The Lord Cobham said, your possessions and Lordships. For than cried an Angel in the air (as your own chronicles mention) woe, woe, woe, this day is venom shed into the Church of God. Hear you see plainly by this noble martyrs judgement, that the Lordship of Bishops and their possessions was the very curse of God upon the Church and the very poison that turned her from And in his Practice of Popish Prelates. Prelates appointed to preach Christ, Pract. of prelates pa: 342: may not leave God's word, and Minister temporal offices: but aught to teach the lay people the right way, and to let them alone with all temporal business. And aftherward he saith. They that have the oversight of Christ's flock, may be no Emperors, Kings, Duke's, Lords, Knights, temporal judges, or any temporal officer; or under false names have any such dominion. And a none after he saith. Matthew the 20. Christ called his Disciples unto him and said; Ye know that the Lords of the heathen people have dominion over them, and they that be great do exercise power over them: howbeit, it shall not be so among you. But whosoever willbe great among you shall be your Minister; and he that will be chief shall be your servant: even as the Son of man came not that men should Minister unto him, but for to Minister & give his life for the redemption of many. Wherefore the officers in Christ's kingdom may have no temporal dominion or jurisdiction, nor execute any temporal authority, or law of violence, nor have any like manner among them. And in his book of Obedience he saith. Let Kings take their duty of their subjects: and that necessary unto the defence of the Realm; Obed. of achr. pa: 124. let them rule the realms themselves with the heelp of lay men that are sage, wise, learned and expert. Is it not a shame above all shames and a monstrous thing, that no man should be found able to govern in a worldly kingdom save Bishops, and Prelates that have forsaken the world, and are taked out of the world, and appointed to preach the kingdom of God? Christ saith, that his kingdom is not of this world. joh. 18. & Luke 12. Unto the young man that desired him to bid his brother to give him part of the inheritance, he answered, who made me a judge & a devider among you? No man that layeth his hand to the plough and looketh back, is apt for the kingdom of heaven. Luke. 9 No man can serve two Masters, but he must despise the one, Mat: 6. To Preach God's word is to much for half a man. And to Minister a temporal kingdom is to much for half a man also. Either other requireth an whole man. One therefore cannot do both well. And after in the same book he saith. another sort of the Prelates are of the King's secret Counsel: 16 pag 152. Woe unto the Realms where they are of the Counsel: as profitable are they verily unto the Realms with their Counsel, as the Wolves unto the sheep, or the Foxes unto the geese. And therefore in another place of that book he saith, As thou Canst heal no disease, except thou begin at the root: 16 pag 114 even so canst thou Preach against no mischief except thou begin at the Bishops. Which saying of M. Tindale agreeth well with that the Prophet jeremy saith. From the Prophets of jerusalem is wickedness gone forth into all the land. Jere, 23, 25. From the false Prophets before Christ, as from the fountain, wickedness went forth over all the land: and so from the false Bishops of the new Testament as from the root, wickedness groweth over all the Churches. And speaking of these false Bishops M. tindal saith. They say that Peter was chief of the Apostles: verily as Appelles was called chief of the Painters, for his exeellent cunning above other, Pract. of prelates pa. 343. even so Peter may be called chief of the Apostles for his activity and boldness above the other: but that Peter had any authority or rule over his brethren and fellow Apostles, is false and contrary to the scripture. Christ forbade it, in the last even before his passion, and diverse times before, and taught always the contrary as I have rehearsed. But (saith M. tindal) the Pope's kingdom is of this world. For there, one sort are your Grace, your Holiness, your Fatherhood: another my Lordbishop, my Lord Abbot, my Lord Prior, &c: And in his defence of the English translation, against that famous Papist More, speaking of the names of Bishops, Elders, and Priest, he saith. All that were called Elders, (or Priests, if they so will) were called Bishops also, though they have divided the names now: which thing thou mayst evidently see by the first chapter of Titus, and Acts 20. & other places more. And when he layeth Timothy unto my charge, how he was young, than he weeneth that he hath won his guilden spurs. But I will pray him to show me where he readeth, that Paul called him Presbyteros Priest, or Elder. I durst not then call him Episcopus properly (as he doth.) For these Overseers which we now call Bishops after the Greek word, were always biding in one place, to govern the Congregation there. And touching unpreaching Ministers thus he writeth. In what case stand they then, expo. Mat. 5 that have benefices & preach not? Verily though they stand at the Altar, yet are they excommunicate & cast out of the living Church of almighty God. And again he saith. Bishops and Priests, that preach not, are none of Christ's, nor none of his anointing; Obedi. of achr. pag. 135 expo. Mat: 5 but servants of the beast, whose mark they bear. And touching the Election of Ministers, he saith. Every man then may be a common preacher, thou wilt say, and preach every where by his own authority. Nay verily: No man may yet be a common Preacher, save he that is called and chosen thereto by the common ordinance of the Congregation. And for Pluralities thus he speaketh even to the King and his Lords. Now I appeal to the consciences of the King's grace, Pract. of prelates pa. 374. and his Lords, what answer they will give, when they come before Christ, in the last judgement, for their robbing of so many parishes of God's word, with holding every man so many chaplains in their houses, with Pluralities of Benefices. Obed. of achristi. man pag 122. Now furthermore let us hear, what this excellent light of the Gospel saith of the Oath yet in our spiritual Courts: called the Oath Ex officio; his words are these. Let them judge and condemn the trespasser under lawful witnesses, and not break up into the consciences of men, after the example of antichrist's Disciples, and compel them either to forswear themselves by the almighty God: and by the holy Gospel of his merciful promise, or to testify against themselves. Which abomination our Prelates learned of Caiaphas Math. 26. saying to Christ; I adjure or charge thee in the name of the lyving God, that thou tell us whether thou be Christ the Son of God. Let that which is secret to God only, whereof no proof can be made nor lawful witness brought, abide unto the coming of the Lord, which shall open all secrets. If any malice break forth, that let them judge only; for further authority God hath not given them. And again in the same book, he saith. I warned the judges that they take not an ensample how to Minister their offices, pag 178 of our spiritualty which are bought and sold to do the will of Satan; but of the Scripture whence they have their authority. Let that which is secret, abide secret till God open it, which is the judge of all secrets. For it is more than a cruel thing to break up into a man's heart, and to compel him to put either soul or body in ierperdie, or to shame himself. If Peter that great pillar for fear of death (by forswering) forsook his Master, ought we not to spare weak consciences? And herein I cannot but presently join the words of our book of Martyrs, where M. Fox with M. tindal, soundeth the trumpet of most vehement words against the abomination of this Oath Ex officio, where he saith. Fox pa 625. edit. 1570: The like law and statute in the time of Dioclesian and Maximinus was attempted, as before appeareth. pag. 117: And for the more strength was written also in Tables of brass, to the intent that the name of Christ should utterly be extincted forever. And yet the name of Christ remaineth, where that brazen law written in brass, although it differ in manner and form, from this statute Ex officio, yet to the end and cruelty to spill the blood of Saints, there is no difference between the one and the other. Neither is there any diversity touching the first original, doer, and worker of them both. For the same Satan which then wrought his uttermost against Christ, before he was bound up; the same also now after his losing out, doth what he can, though not after the same way, yet in the same intent. For then with outward violence as an open enemy he did what he could; Now by amore covert way under the title of the Church, he impugneth the Church of Christ, ussing a more subtle way to deceive, under gay pretended titles, but no less pernicious in the end whereto he shooteth, as well appeareth by his bloody statute Ex officio. But to return to M. tindal one thing more I will set down of his, and so go forward unto other lights of the Gospel, set up among the golden Candlesticks of England; where he discourseth of the words Church, and Congregation, used in the translation of the new Testament saying. An answ: to Sir Thomas More Dial: p: 250 col 2 Wherefore in as much as the Clergy (as the nature of those hard and indurat Adamantstones' is to draw all to them) had appropriate unto themselves the term that of right is common unto all the whole Congregation of them that believe in Christ, and with their false and subtle wiles had beguiled and mocked the people, and brought them into the ignorance of the word, making them understand by this word Church nothing but the shaved flock of them that shore the whole world. Therefore in the translation of the new Testament where I found this word Ecclesia, I translated it by this word Congregation, Even therefore did I it, and not of any mischevous mind or purpose to 'stablish heresy, as M. More untruly reporteth of me in his Dialogue, where he raileth on the translation of the new Testament. And where M. More saith that this word Church, is known well enough, I report me unto the consciences of all the land; whether he saith truth, or otherwise: or whether the lay people understand by Church the whole multitude that profess Christ, or the juggling spirits only. And when he saith that Congregation is a more general term, if it were, it hurteth not. For the circumstance doth ever tell what Congregation is meant. Never the less yet saith he not the truth. For wheresoever I may say a Congregation, there may I say a Church also; as the Church of the Devil, the Church of Satan, the church of wicked men, the Church of liars, and a Church of Turks thereto: For M: More must grant (if he will have Ecclesia translated (throughout all the new Testament by this word Church) that Church is as common as Ecclesia. Now is Ecclesia a Greek word, and was in use before the time of the Apostles, and taken for a Congregation among the Heathen where was no Congregation of God or of Christ. Concio Populi● And also Lucas himself useth Ecclesia for a Church or Congregation of Heathen people thrice in one chapter, even in the 19 of the Acts, where Demetrius the gold smith or Silversmith had gathered a company against Paul, for preaching against Images. Howbeit M. More hath so long used his figures of Poetry, that I suppose, when he erreth most, he (now by reason of a long custom) believeth himself that he saith most true. Or else, as the wise people when they dance naked in nets believe that no man seethe them, even so M. More thinketh) that his errors be so subtly couched, that no man can espy them. Up on which matter it is worth the note of remembrance, first that M. tindal showeth the reason, why the Clergy would have this word Church used in the English, rather than Congregation. And it is thus, that like hard hearted adamants they might draw all things to themselves, and appropriate to themselves only the term that of right is common to the whole Congregation of them that believe in Christ, desiring to make the people understand by this word Church, not the whole congregation of God, but themselves only. And surely it is well known, that the lay people unto this day, do commonly understand, was at his own private studies, etc. ordinarily winter and Summer at two of the clock in the morning. Let us therefore hear what this golden mouth saith in the foresaid points of reformation yet desired, and not obtained. As touching the Lordship of Bishops he saith. Right Prelating is busy labouring & not Lording. M. Latimer Sermon 4. at Paul's. And a non after, he saith. But thus much I dare say, that since Lording and loitering hath come up, preaching hath come down, contrary to the Apostles time; For they Preached and Lorded not: And now they Lord and preach not. For they that be Lords will ill go to plough, it is no meet office for them. It is not seeming for their estate. And further he saith. And no marvel, for if the ploughmen that now be were made Lords, they would clean give over ploughing, they would leave of their labours, and fall to Lording out right, and let the plough stand. And thus, both ploughs not walking, nothing should be in the common weal but hunger. For ever since the Prelates were made Lords and Nobles, the plough standeth, there is no work done, the People starve. They hawk, they hunt, they carded, they dice, they pastime in their Pallacies with gallant gentlemen, with their dancing Minions, and with their fresh companions, so that ploughing is set aside. And by their Lording, and loitering, preaching and ploughing is clean gone. And thus if the ploughmen of the Country were as negligent in their office as Prelates be, we should not long live for want of sustenance. And again a little after. As diligently as the husbandman plougheth for the sustentation of the body, so diligent must the Prelates and Ministers labour for the feeding of the soul: both the ploughs must still be going, as most necessary for man. And wherefore are Magistrates ordained, but that the tranquillity of the common weal may be confirmed, limiting both ploughs. But now for the fault of unpreaching Prelates, me thinks I could guess what might be said for excusing of them. They are so troubled with Lordly living, they be so placed in palaces, couched in Courts, rusting in their rents, dancing in their dominions, burdened with Ambassages, pampering of their paunches, like a Munk that maketh his jubillie, munching in their mangers, moiling in their gay manors & mansions, and so troubled with loitering in their Lordships, that they cannot attend it. They are otherwise occupied some in King's matters, some are Ambassadors, some of the privy Counsel, some to furnish the Court, some are Lords of the Parliament, some are Precedents, and controwlers of mints. Well, well, is this their duty? Is this their office? Is this their calling? And yet further anon after he saith. It is also a slander to the Noble men, as though they lacked wisdom, and learning to be able for such offices: or else were no men of conscience, or else were not meet to be trusted for such offices. And a Prelate hath a cure and charge otherwise, and therefore he cannot discharge his duty & be a Lord Precedent too. For a Presidentship requireth a whole man, and a Bishop cannot be two men: A Bishop hath his office, a flock to teach, to look unto, and therefore he cannot meddle with another office, which alone requireth a whole man. He should therefore give it over to whom it is meet, and labour in his own business, as Paul writeth to the Thessalonians. Let every man do his own business, and follow his calling. Let the Priest preach, and Noblemen handle the temporal matters. And afterward speaking of those which about a King do hinder the reformation of religion, calling them Blanchers, he saith. Therefore (say they) all things shallbe well but not out of hand, for fear of further business. Blanchers. These be the Blanchers that hitherto have stopped the word of God, and hindered the true setting forth of the same. There be so many put offes, so many put bies, so many respects, and considerations of worldly wisdom. And I doubt not but there were Blanchers, in the old time, to whisper in the ear of good King Ezekias, for the maintenance and to have no living at their hands? For as good preachers are worthy double honour; so unpreaching Prelates be worthy double dishonour. But now these two dishonours, what be they? If the salt be unsaverie, it is good for nothing but to be cast out, and trodden of men. By this salt is understood preachers, & such as have cure of souls. What be they worthy then? Wherefore serve they? For nothing but to be cast out etc. Another dishonour is this. Ut conculcentur ab hominibus. To be trodden under men's feet, not to be regarded, not to be esteemed. For (saith he) take away preaching, and take away salvation. And yet again after ward. But I say if one were admitted to view hell thus, and to behold it thoroughly, the Devil would say; On yonder side are punished unpreaching prelates. I think a man should see as far as a kenning, Sermon at Paul's cross and see nothing but unpreaching prelates. And touching Nonresidence, he preferreth the Devil before a non-resident. For (saith M. Latimer) he is ever in his Parish, he keepeth residence at all times, ye shall never find him out of the way. And afterward he saith. Therefore ye unpreaching prelates, learn of the Devil to be diligent in doing of your office. Learn of the Devil. And if ye will not learn of God nor good men: for shame learn of the devil. Ad erubescentiam vestram dico. I speak it for your shame. If ye will not learn of God nor good men to be diligent in your office, learn of the devil. And therefore before in milder terms he speaketh thus. They have great labours, and therefore they ought to have good live, that they may commodiously feed their flock; for the preaching of the word of God unto the people is called meat. Scripture calleth it meat, not strawberries, that comes but once a year, and tarry not long, but are soon gone; but it is meat, it is no dainties. The people must have meat that must be familiar, and continual, and daily given unto them to feed upon. And touching the name of Priest in his answer at Oxford, he saith: A Minister is a more fit name for that office, for the name of Priest importeth a sacrifice. Acts & Mo. pag 1624. edit 1570 Serm. 3. bef. the King. And speaking generally of the remnants and relics of Popery which yet remained unreformed in King Edward's time, Germany (saith he) was visited 20 years with God's word, but they did not earnestly embrace it, and in life follow it, but made a mingle mangle and a hodge-podge of it. I cannot tell what; partly popery, partly true religion mingled together. They say in my country, when they call their Hogs to the swine trought; come to the mingle mangle, come pir come pir, even so they made mingle mangle of it. They could clatter and prate of the Gospel, but when it cometh to all, they joined Popery so with it, that they marred altogether: they scratched and scraped all the live of the Church, and under a colour of religion turned it to their own proper gain and lucre: God seeing that they would not come unto his word, now he visiteth them, in the second time of his visitation with his wrath. For the taking away of God's word, is a manifest token of his wrath. We have now a first visitation in England, let us beware of the second; we have the ministration of his word, we are yet well, but the house is not clean sweapt yet. Behold with what odious and opprobrious terms, this blessed Martyr of God painteth out the mixture of religion: which is indeed no less odious in the sight of God, than he describeth it unto the ears of men? We may say with M. Latimer, that we have the first visitation, let us beware of the second, which is the wrath of God, for the house is not clean sweapt. For how can the house of God be said to be clean sweapt, where there lieth on the one side, the filthy dounghill of ignorant and scandalous Prelates, on the other side a poisoned heap of Nonresidencies: on the third side the manifest mischief of Pluralities: on the fourth side a sack full of rotten and beggarly Ceremonies: and in the midst as the main post upholding all the rest, a pompous estate of Lord Bishops. I beseech the Lord jesus Christ, which walketh in the midst of the golden Candlesticks of England: to avert and turn away from us, the second visitation which M. Latimer speaketh of, which also shortly after according to his threatening did then fall upon this land. Now let us go forwards with some other of the principal lights and blessed Martyrs of God: touching these matters M. Hooper, of whom our book of Martyrs saith. Of all those virtues and qualities required of S. Paul: M. Hooper. Acts & Mo. pag 1675. edit. 1570 in a good Bishop in his Epistle to Timothy. I know not one (saith M. Fox in this good Bishop lacking. Which bright star fixed in the right hand of Christ, shineth not only over England, but also beyond the seas. So that Gesnerus, that famous learned man in Germany among other of his praises saith. Aureus Hooperus etc. Flammae instar lucens, lucebit dum stabit orbis. Golden Hooper shining like a flame of fire, who shall not cease to shine so long as the world standeth. In his Epistle to King Edward likewise as before is said of M. Latimer, Epistle to King Edw. speaking of the mingling of popish relics with the Preaching of the gospel saith. Against these minglers & patchers of religion speaketh Elias the Prophet the 3. of the Kings 18: How long (saith he) will ye halt on both sides? If the Lord be God follow ye him, if Baal go ye after him. Even so we may justly say, if the Priesthood and Ministry of Christ with his notes and marks be true, holy and absolutely perfect, receive it: in case it be not, follow the Pope. Christ cannot abide to have the leaven of the Pharis●s mingled with his sweet flower, he would have us either hot or cold, the lukewarm he vomiteth up, and not without cause. For he accuseth God of ignorance and foolishness, that intendeth to adorn and beautify his doctrine and decrees with human cogitations. Behold how fearful a thing it is (though the intent be never so good) even to adorn and beautify the institutions, decrees, and ordinances of God, with any device of man, without the appointment of God in his word. Yea it is no less abominable in the sight of God, then if a man should accuse him of ignorance and foolishness. Sermon 6 And therefore in his sixth sermon before the King, speaking of the Communion and Supper of the Lord, he saith. The outward preparation, the more simple it is, the better it is, and the nearer to the institution of Christ and his Apostles. If he have bread, wine, a table, and a fair table cloth, let him not be solicitous, nor careful for the rest, seeing they be not things brought in by Christ, but by Popes: unto whom if the King's Majesty and honourable Counsel have good conscience, they must be restored again. And great shame it is for a Noble King, Emperor, or Magistrate, contrary to God's word, to detain and keep from the Devil or his minster, any of their goods or treasure. As the Candles, vestments, crosses, Altars; for if they be kept in the Church as things indifferent, at length they willbe maintained as things necessary. If a Preacher now; I will not say before a King, but before a Lord Bishop, should so plainly affirm: that vestments, surplices, and crossing are of the Devil, he should be sure himself with his wife & children, not only to be turned out of doors like dogs, but also from preaching of the Gospel of Christ. As many excellent Preachers have been of late years, though many hundred dumb dogs have and do keep their place within this Realm of England. And of the Ceremony of kneeling at the Communion he saith. ib. post. The outward behaviour and gesture of the receiver should want all kind of Superstition, show, or inclination of Idolatry. Wherefore seeing kneeling is a show and external sign of the honouring & worshipping, and heretofore hath grevous and damnable Idolatry been committed by the honouring of the Sacraments. I could wish it were commanded by the Magistrates, that the communicators & receivers should do it standing or sitting, but sitting in my opinion were best. And afterward he proveth the same: by the example of Christ, who together with his Apostles received it sitting. And again in his third Sermon before the King, Sermon 3 he saith. Yet do I much marvel that in the same book it is appointed, that he that will be admitted to the ministery of God's word or his Sacrments, must come in white vestments; which seemeth to repugn plainly with the former doctrine, that confessed the only word of God to be sufficient. And certainly I am sure they have not in the word of God, that thus a Minister should be appareled, nor yet in the Primitive & best Church. And in his first Sermon upon jonas, Sermon 1: he saith. This is the note and mark to know the Bishops and Ministers of God, from the Ministers of the Devil: by the preaching tongue of the Gospel, and not by the shining, clipping, vestments and outward apparel. And in his Epistle to the King's Majesty: Epistle to King Edw. he saith. And a thousand times the rather shall your Majesty restore again the true ministery of the Church, in case ye remove and take away all the monuments, tokens, and leave of papistry. For as long as any of them remain, there remaineth also occasion of relapse unto the abolished superstition of Antichrist. And to the point & matter of Excommunication, in his Apology against them that accused him to be a maintainer of such as cursed Q. (Mary;) which Apology was set forth and allowed according to the order appointed in Queen Elizabeth's Injunctions. 1562. If they knew God's laws (saith M. Hooper, as they do not indeed) they should see and find that no ordinary excommunication should be used by the Bishop alone, but by the Bishop and all the whole parish etc. Also when the incestuous man was excommunicated, S. Paul alone did not excommunicate him, but Saint Paul's consent and the whole Church with him. A declara of the 8 come. And to the Lordships of Bishops upon the eight commandment, these be his words. They know that the Primitive Church had no such Bishops as be now a days, as examples testify, until the time of Silvester the first. A little and a little riches crept so into the Church, that men sought more her then the wealth of the people. And so increased within few years that Bishops were made Prinees, and Princes were made servants. So that they have set them up with their alms and liberality in so high honour, that they cannot pluck them down again with all the force they have: what blindness is there be fall in the world, that cannot see this palpallie, that our Mother the holy Church had at the beginning such Bishops, as did preach many godly sermons in less time, than our Bishop's horses be a bridling & c? The Magistrates that suffer the abuse of these goods, be culpable of the fault. And anon after he saith. They should be reasonably provided for, and the rest and over plus taken from them and put to some other godly use. Look upon the Apostles chiefly, and upon all their successors for the space of 400. years; And then thou shalt see good Bishops, and such as diligently applied that painful office of a Bishop, to the glory of God and honour of the Realms they dwelled in. Though they had not so much upon their heads as our Bishops have, yet had they more within their heads, as the Scriptures and histories testify: for they applied all the wit they had unto the vocation and ministry of the Church whereunto they were called. Our Bishops have so much wit, that they can rule and serve (as they say) in both states, viz. In the Church, and also in the civil policy: when one of them is more than one is able to satisfy, let him do always his best diligence. If he be so necessary for the Court, that in civil causes and giving of good counsel he cannot be spared; Pope, and all the Popish apparel before his death. And first in his letter to M. Grindall he saith: We Pastors many of us were to cold and bare to much (alas) with the wicked world, Ridley. Acts & Mo: pag 1902. edit. 1570. our Magistrates did abuse to their own worldly gain both God's Gospel, and the Ministers of the same. And anon after hc showeth how earnestly he maketh his prayer for them that were banished for the word of God: & for all those Churches which have forsaken the kingdom of Antichrist, & professed openly the purity of the Gospel of jesus Christ. Where mark that he prayeth for them that profess not only the Gospel, but even the purity of the Gospel. In his Epistle to M. Hooper himself, Epistle Rid. to Hooper he acknowledgeth his former fault with these words. Howsoever in times passed in smalller matters and circumstances of religion, your wisdom and my simplicity I confess have in some things varied etc. (Now I say) etc. I love you and the truth, for the truth sake which abideth in us. But most plainly he acknowledgeth his fault, when it pleased God to draw him nearer unto himself by scourging him with the same whip wherewith he had whipped his fellow Elder M. Hooper, Act. & Mon pag 1677 edit: 1570 as he himself calleth him in his Epistle. For when M. Ridley was commanded to put on the Surplice and the rest of the Popish apparel as our book of Martyrs showeth, D. Brooks Lord Bishop of Gloucester, cometh to him with these words, saying. B Put of your cap M. Ridley, & put upon you this surplice. Ridley ib pa. 1934 pag 1935 ed. 1570. Not I truly. B: But you must. Rid: I will not. B: You must therefore make no more a do, but put this surplice upon you. Rid: Truly if it come upon me, it shall be against my will. Br: Will you not do it upon you? Rid: No that I will not. Br: It shall be put upon you by one or other. Rid: Do therein as it shall please you, I am well contented with that, and more than that, the servant is not above his Master. If they dealt so cruelly, with our Saviour Christ as the scripture maketh mention, and he suffered the same patiently; how much more doth it become us his servants? And in saying of these words, they put upon the said D. Ridley the Surplice, with all the trinkets appertaining to the Mass; and as they were putting on the same; D. Ridley did vehemently inveigh against the Romish Bishop, & all that foolish apparel, calling him Antichrist & that apparel foolish and abominable, yea to fond for a vice in a play. Wherein these five things are to be observed in this piece of dialogue. First, that none of all the Popish attire is named, but the Surples, and that is named three times, that it might not be forgotten. Secondly, that M. Ridley compares those Popish garments to the attire that in scorn and despite Herod and the rest of the crucifiers put upon Christ. Which thing as you heard before, M. john Husse speaketh of saying; That when they put the white garment upon him, he could not but remember how Herod put the white garment upon Christ to scorn him with all. Thirdly, that he compareth the very cruelty thereof, with the cruel and shameful dealing against Christ. As likewise our book of Martyrs saith of M. Hooper, when he was driven by Ridley and the rest, Acts & Mo. pag. 667. edit. 1570 to wear the popish apparel. Thus saith our book of Martyrs. He had upon his head a geometrical, that is a four squared cap, able it that his head was round. What cause of shame (saith Master Fox) the strangeness thereof was that day to that good preacher, every man may easily judge. Fourthly, that the same rod of God's correction was now laid upon M. Ridley, which he and the rest of the Bishops had laid upon their fellow Elder M. Hooper. Fiftly, how vehement the spirit of God stirred him up to detest the surplice and the rest of the Popish apparel, calling the Pope Antichrist, & the surplice with the rest of the Popish apparel, foolish and abominable, and to fond for a vice in a play. Alas that ever the good & learned preachers of the word of God should be compelled either to lose their Ministry, or else to be attired like vices and fools in plays. But let us go forward and hear what this noble witness and Martyr of God saith in other points of reformation now desired. In his treatise, wherein is contained a lamentation for the change of religion in England, Acts & Mo. pag 1946. edit. 1570 he saith. There are in the Papistry, an innumerable rabblement of abominations. Among which he setteth down by name, dispensations, and immunities from all godly Discipline, laws, and good order, pluralityes, and tot-quots, (and as he saith) a thousand more. O, that dispensations of Nonresidencies, pluralities, unions, and tot-quots, which M. Ridley numbereth among the rabblement of Popish abominations, were out of England, and restored unto the Pope which he so often calleth Antichrist, and to his spouse the Church of Rome which he calleth the very whore of Babylon. And for the name of Priest in his disputation at Oxford, he saith. There are but two only orders of priesthood allowed in the word of God, namely the order of Aaron and the order of Melchisedech, but now the order of Aaron is come to an end, by reason it was unprofitable and weak Hebr. 7. And of the order of Melchisedech, there is but one Priest alone, even Christ. And generally of all matters of religion, speaking of the Church of Rome, before she played the harlot, Acts & Mo: pag 1939. edit. 1570. and married herself to Antichrist, he saith. If ye will know how long that was and how many hundred of years: to be curious in pointing the precise number of years, I will not be to bold. But thus I say so long and so many hundred years, as that sea did truly teach and Preach that Gospel, that religion, exercised that power, and ordered every thing by these laws and rules, which that sea received of the Apostles (& as Tertullian saith) the Apostles of Christ, and Christ of God: So long I say, that sea might have been called Peter and Paul's chair and sea, or rather Christ's chair, and the Bishop thereof Apostolicus, or a true disciple and successor of the Apostles. How happy were we & all our Bishops, if by this rule of M. Ridley, they might be called Apostolici, and true Disciples and Successors of the Apostles: which cannot be till every thing be ordered by these laws and rules, which they receive from the Apostles, & the Apostles of Christ, and Christ of God. Cranmer. Now although I have already spoken of Cranmer, yet here again I cannot but compare him to Solomon with his many hundred wives, who at the last drew him to Idolatry and all abominations. So Cranmer being married to many hundred Churches, was at the last driven to subscribe to all abominations of Popery. For well may we compare the many hundred wives and concubines of Solomon unto the multitude of Church's subject unto an Archbishop. pag 929. ed. 1570. And rightly no doubt it is spoken by one of the blessed Martyrs in our book of Acts & Monuments, that it is as lawful for a lay man to have two wives at once: as for a preiq to have two benefices. And Cranmer being the elect child of God, with Solomon at the last detested the foulness of his own fall. First he fired his own hand for subscribing to all the abominations of Antichrist; and so entered through the fire of torments, into everlasting joy with Christ. jewel. The like may be said of jewel Bishop of Salisbury, who although he did bear much with the injquitie of the to follow, but children and infants. And in another place he saith. They use them as the merchants use his counters, sometime they stand for an hundred pounds, sometime for a penny. This is the objection which unto this day, is commonly made against the reformation which many good men desire to be made according to the original of the primitive Churches: which objection you see here with what derision M. jewel rejecteth it, as though thereby they counted Christ and his Apostles as children and babes: without wit and judgement to know what was fit for the Church of God and to be used in all ages. And yet saith he, when they list they shall be counted holy Fathers & holy Doctors. And against our double fleeced men thus he speaketh; O that Aggcus the Prophet were now alive and saw the rearing up of God's Temple here in England, ib postea. what think ye he would say? You build your own houses & leave the house of God forsaken, nay he would say, you build your own Mansions, & pull down the house of God. The Masters of the work build benefice upon benefice, and deanery upon deanery, as though Rome were yet England. And against the non-residents and plurality men thus he crieth out. Serm. in Ios. These non-residents and plurality men teach not, they know not, nor care for the people of their charge, they have brought confusion and shame into the house of God. If it be true which this excellent jewel of England saith, that non-residents & plurality men are they that bring shame and confusion in to the house of God: with what face can any Christian man maintain them & not rather inveigh against them? But let all the precious jewels in the world cry out upon them, yet the belly hath no ears; Of these belliefleecers it is written, Whose God is their belly, and glory to their shame. For with shame enough, they have brought (as M. jewel saith) shame and confusion into the house of God. And where the Papist Harding maintaineth that an Ecclesiastical person may use a civil office without care, and so neither deceive himself and those that hear him. de apol. pag 522. M: jewel setteth down upon the Margin. Fond and childish. As though a Bishop moy have the temporal sword, and execute a temporal office without worldly cares. pag 623. And yet again to the same purpose afterward he saith. Christ himself saith to the Pope and to all other Priests and Bishops, The Kings of Nations rule over them: and they that are great exercise authority over the people. But it shall not be so among you. S. Cyprian saith (as he is alleged by Gratian) Christ by several duties and distinct honours, hath set a difference between the offices of both powers. And straightway to the same effect he allegeth Bernard. It is plain that temporal dominion is forbidden the Apostles. Now therefore darest thou (the Pope) usurp either the Apostleship being a Prince, or the princhood being the successor of the Apostles? Doubtless from the one of them thou art forbidden. If thou wilt indifferently have both, thou shalt lose both. Otherwise think not thou canst be accepted from the number of them, of whom the Lord complaineth; They have made themselves Kings but not by me. I wots not how M. jewel joining himself with Cyprian and Bernard, could more plainly condemn civil offices in Ecclesiastical persons. And it is worthy to be noted, how M. jewel applieth these words of Christ to be spoken only of Pope, Bishops, and Priests. And where M. Harding calleth the Pope the Prince of Pastors, M. jewel answereth him in this sort. de apol. pag 112: 1. Peter 4 He might have remembered, that the right of this name belongeth unto Christ S. Peter saith. That when Christ the Prince of Pastors shall appear ye may receive the uncorruptible crown. Now to infeaffe the Pope with Christ's peculiar titles, a mun might think it were great blasphemy. Certainly S. Cyprian saith. None put to silence in the Church of God. To be short Origen saith, Querendum est &c: We must examine what is meant by this that followeth. Leave her no manner of remnant: the meaning is this, Abolish not certain of the superstitions of the Caldees, reserving certain: Therefore he commandeth that nothing be left in her, be it never so little. May it therefore please you to understand that at the beginning there appeared no such distinction or difference of apparel in the Ministry. Ualafredus Abbas saith Veteres communi indumento utentes celebrabant missas. The old Fathers said mass (that is to say ministered the holy communion) having on their own common apparel. S Augustin in his rules to his Clerks or Monks writeth thus. Ne sit notabilis habitus vester. Let not your apparel be notable. S. jerom describing the order of the Church at Bethlen, saith thus: In vest nulla discretio etc. In apparel there is no difference, there is no wondering. Howsoever a man list for to go; it is neither slandered nor praised. And Pope Coelestinus the first saith. Discernendi sumus a plebe &c: We must be known from the lay people by our doctrine, not by our coat, by our conversation not by our apparel: by the puernes of our mind, not by the attire of our body. For if we once begin to devise novelties, we shall tread our Father's orders under foot & make room for superstition. The minds of the ignorant aught to be taught, and not to be mocked. Neither may we go about to dazzle their eyes: but rather power wholesome doctrine into their hearts. These places cited by M. jewel I have here set down that the unlearned reader which yet loveth the sincerity of the Gospel may be the better armed against them which affirm that all things which are in their own nature indifferent may be used in the Church and service of God: yea though they have been heretofore & yet are in other places never so superstitiously and Idolatriously abused. Of which opinion the heretics were that Augustine in his book Ad quod vult Deum speaketh of: August. ad quod vult deum cap 28. Which joined cheese with bread in the ministration of the Supper, and were called Artotyritae, which they thought to be a thing indifferent, and therefore lawful to be done. And to say the troth no man can deny it, but to eat cheese is a thing indifferent, but in that place and at that time by the Minister to be delivered unto the communicants with the bread of the Lord, it was a thing abominable and utterly unlawful to be done, and therefore even in that point they were worthy to be condemned for heretics though they had held no other point of heresy but that. And what less can be said of other Ceremonies and their defenders. But of M: jewels words I wish specially to observe these. They may justly say they would not gladly in any appearance show themselves like unto them that have so untruly & so long deceived the world. And herein they are not without sundry authorities, and examples of the godly Fathers. And mark this word they may justly say it. For if they may justly say, Reply they would not wear them, then are they unjustly imposed upon them. Again M: jewel saith. pag 417 ed. 1565. Neither dared Moses, or his workmen, to add or to minish or to alter any one thing of their devise, or to do any thing more or less otherwise than God had appointed etc. Hear mark good christian reader (saith he) in every of these examples God hath bridled our devotion & hath taught us to worship him, not in such sort as may seem good in our eyes, but only as he hath commanded us. Yet such is the unbridled pride of man's devotion that let God say what he will, he shall not be served only as God commandeth, but at the least with some Ceremonial suprerogations of man's mere invention: being worse than Horses or Mules, whose stiff necks are pulled in with bit and bridle, that weak and wretched man hath ten of him. 2 Chro. 17 3: 4, 5, And the Lord was with jehosaphat, because he walked in the first ways of his Father David etc. and not after the trade of Israel. And it followeth. Therefore the Lord established his kingdom in his hand, and all juda brought presents unto jehosaphat, so that he had of riches and honour in a boundance. Where this word therefore, is a word of special note; for many wicked Kings & Princes have given them of God riches and honour even abundance: but when it is given them of God (therefore) because they walked in the first ways of their Father David: that is, because they had returned to the first, and original foundation, and restored the religion even to that perfection wherein David & not Solomon, yea Christ the Son of David left it; Then are they truly blessed of God. Otherwise, as it is written; Their table shalhe made a snare, and their prosperity their ruin. We will hereunto add that excellent man's testimony, M. Thomas Leaver. M. Leaver. M. Bullinger speaking of the banished christians in Queen Mary's time which were come to Tigurie, commendeth by name M. Leaver in these words. There came unto us English students both godly and learned: they be received of our Magistrate, Bul. epist: to Hoper ten of them dwell together, the rest remain here and there with good men. Amongst the other M. Thomas Leaver is dear unto me and familiar. Now M Leaver preaching before King Edward, speaking of Non residents saith unto them. T: Leaver bef. K: Edw: Now my Lords both of the laity, and of the Clergy, in the name of God I advertise you, to take heed. For when the Lord of all Lords shall see his flock scattered spilled and lost, if he follow the track of blood, it will lead him even straightway unto this Court, and unto your houses, whereas those great thieves which murder spoil & destroy the flocks of Christ be received, kept, and maintained. For you maintain your Chaplains to take pluralities, and your servants more offices than they can, or will discharge; fie for sin and shame. And for further confirmation thereof he saith. For if their duty be undone, then can no man excuse them; if it be done, than it is by other and not by them: and then why do they live of other men's labours? He that preacheth the Gospel, should live of the Gospel, as God hath ordained. Qui mollibus vestiuntur in domibus Regum. As for those which go gay in King's houses, and either mousell the labouring Ox, or else spoil the poor Parish in the Country, be of the Devil's ordinance. This mouselling of the Ox that treadeth out the corn, which is the taking away of the live from the poor Ministers in the country, and the poor people in the Parishes, who pay their tithes to Nonresidentes, you hear that it cometh not of God but of the devils ordinance. From which we beseech almighty God to move his Majesty's heart that he may shortly deliver us. And speaking of putting unpreaching Prelates out of their place; Yea say they, and it were great pity; seeing they have paid the first fruits unto the King's Majesty, and no small reward unto other men. And perchance bought their offices dearly; Now to put them out of these livings with the loss of all those charges which they have bestowed in rewards, or other ways to get such livings, were great extremity. But woe, woe, (saith M: Leaver) unto you hypocrites, that stumble at a straw and leap over a block: that strain at a gnat, and swallow up a Camel etc. And well may it be said, they stumble at a straw and leap over a block, or they strain at a gnat, and swallow up a Camel; which for pity suffer unpreaching Ministers to continue in places: for is their any comparison between the loss of a dumb dogs living, and the loss and great damage of many hundred souls? But M. Leaver goeth forth boldly threatening both those spiritual and temporal Lords, and saith. God will pull you down, rather than maintain, or suffer you in so high authority, to use such uncharitable, ungodly, and cruel pity. Which heavy wrath of God, even according to M. Levers threatening very shortly afther fell upon them all; a woeful tragedy, and worthy to be remembered. To conclude, M: Leaver escaping from the tragical fury of Queen mary's time, in his letter to M: Bradford being prisoner in the Tower, speaking of the excellent reformed Churches where he was then conversant, writeth thus. I have seen the places, noted the doctrine and Discipline, and talked with the learned men of Argentine, Basill, Zurich, Berne, Lausanna, and Geneva; and I have seen the experience in all those places of sincere doctrine, godly order, and great learning. Happy are the Churches that are so well reform, and worthy to be so highly commended. Th. Beacon To M: Leaver I will join M. Thomas Beacon, a man to myself very well known to be for his virtue, learning, and diligence in preaching the word of God, most worthy to be honoured. Who suffered great persecution in K. Henry the eights time. And again in Queen Mary's time and lived and died at Caunterburie, a diligent writer and preacher of the word of God in Queen Elizabeth's time. In his book entitled, nomb: 118 The Acts of Christ and of Antichrist, he saith. Christ breathed upon his Disciples and gave them the Holy Ghost, saying, take ye the Holy Ghost, that they being endued with his spirit might bring forth the fruits of the same, and thereby known to be his Apostles. But Antichrist doth breathe the spirit of Satan into his shavelings and will that they be known to be his chaplains by their long gowns, nomb: 42 shaved crowns, horned caps, staring tippets &c: And again he saith. Christ said that men should know his Disciples by their charity, if they loved one another, as he had loved them. But Antichrist causeth his chaplains to be known by their habits & vestures, by their long gowns and shaved crowns, and punisheth them if they use not their habits. And yet again he saith; Christ saith the kingdom of God cometh not with waiting for, that is to say, with outward observances and external ordinances at the appointment of men, Antichrist saith wear this cap, or that cowl, this grey habit or that white habit. Ye see his judgement, that they are the Chaplains of Antichrist, and not the Ministers of Christ which love to be distinguished by apparel. And touching the apparel, M. Fox speaketh most plainly as hath been in diverse places noted before: as also where he saith. Fox fol, 6 edit: For diversity of apparel I have not now to stand particularly upon every kind & form, when, how, & by whoons it was invented. Yet because I see that false opinion of antiquity deceiveth many, in general to speak of the whole I will recite the words written to Carolous calvus the french King, by the whole clergy of Ravenna, about the computation of our Lord 876. Which words shall suffice as a testimony, both to know what we ought to do, and what was then done in the Church. The words in their Epistle to the King be these, Discernendi etc. that is, We ought to differ from the people and others by doctrine, not by apparel; in conversation, not in vesture; in pureness of mind, not in garment. And touching the surplis by name, speaking of a wicked persecutor one Blumfeild, he saith. But a little before his death he bragged and threatened a good man one Simon Harlstone to put him forth to the officers, because he wore no surplis, when he said service. Whereby it is pity that such baits of popery are left to the enemies to take the Christians in. God take them away, or else us from them. For God knoweth they be the cause of much blindness and strife among men. Edit. 2. pag. 2268. vlt. Ed: pag. 2065. But let us see further what M. Beacon saith in other points that need reformation, against the unpreaching And in his answer to the 30. Article agreeing to that which you heard before of M. Fox, where he saith. Every Prelate or beneficed person ought to discharge his Cure without deputy or Vicar. So saith this noble Martyr of God john Lambard. Where you speak of Prelates deputies, I think that such are little behovable to Christ flock: it were necessary & right that as the Prelates themselves will have the Revenues, Tithes, and Oblations of their Benefices, that themselves should labour and teach diligently the word of God therefore: and not to slip the labour from one to another, till all be left (pity it is to see) undone. Such doth S. john call fures et latrones, thieves and robbers. Now to that excellent Martyr and witness of jesus Christ M. Bradford, M. Bradf. Ridl, let: to M. Ch, Lib, Epist: Mar, pag 69 who with the rest confirming his doctrine with the shedding of his blood, commended by D. Ridley thus. M. Bradford a man by whom (as I am assuredly informed) God hath and doth work wonders in setting forth of his word: And in his letter to M. Bradford thus he speaketh to him, O good brother blessed be God in thee, and blessed be the time that ever I knew thee. And as he is so highly praised for the excellent gifts of God in the wonderful work of his preaching; so for his continuance and diligence therein even to the time of his death, it is said in our book of Martyrs. For the time he did remain prisoner in the Counter, he preached twice a day continually, pag 1780: edit, 1570 unless sickness hindered him etc. And further it is there said, Preaching, reading, and prayer was all his whole life etc. Whereunto I may very fitly adjoin the words of M. Musculus how to know a true Minister of Christ upon these words to the Romans [put apart to Preach the Gospel of God] Vis cognoscere verum Christi Ministrum? Rom: 1: 1: Vide an sit etc. Wilt thou know (saith Musculus) a true Minister of Christ? Then look whether he be utterly so separated from all other business, that he doth meditate work, or live, in none other thing whatsoever, but in preaching and making manifest and plain the Gospel of Christ, and serve therein by all and whatsoever strength & power is in him. Act. & Mo. pag 1780. edit. 1570. Now this blessed Bradford (saith our Book of Martyrs) D. Ridley that worthy Man and glorious Martyr of Christ afterward according to the order that then was in the Church of England, called him to take the degree of a Deacon, which order because it was not without some such abuse, as to the which Bradford would not consent, the Bishop yet perceiveing that he was willing to enter into the Ministry was content to order him without any abuse even as he desired. etc. Wherein ye see both the preciseness of M. Bradford which would not enter into the Ministry because of the abuse in the book, and the goodness of the Bishop in leaving out the abuses. But alas such good examples are rarely now to be found, either in Bishops or Ministers. Further in his letters to all Faithful Professors he saith. lib. Ep. Mar, pag 441. If gods word had place Bishops could not play chancellors and idle Prelates as they do, priests should be other ways known then by their shaven Crowns and Tippets. And in another of his letters he saith. What can the holy Ghost do to us above this, to mark us with the congnisance of the Lord of hosts? This congnisance standeth not in forked caps, tippets, shaved crowns, or such other baggage and Antichristian pelf; but in suffering for the Lords sake. Act. & Mon pag 1178. edit. 1. Is it not evident that M. Bradford was such a one as men now call a Puritan? Which calleth forked caps and tippites not only baggage, but even also Antichristian pelf. But he saith in his letters to the University of Cambridge. Wilt thou consider things according to the outward show? Was not the Synagogue more seemly and like to be the true Church, than the simple flock of Christ's Disciples? Hath not the Whore of Babylon more costly attire and rich apparel externally to set forth herself, than that homely Housewife of Christ. And indeed as M. Fox saith in King Edward's time, which was the time of M. Bradford as you heard before; Notwithstanding (saith he) the godly reformation which was then begun, besides other Ceremonies more ambitious than profitable or tending to edification, they did still wear such apparel as the old Papists were wont to wear upon their heads, they had a Mathematical cap with four Angles dividing the whole world into four parts. I know not whether M. Fox in these words condemneth the square cap with more scorn and despite, or M. Bradford in calling it Antichristian pelf. Yet what Ceremonies more ambitious than profitable, or less tending to edification were used in King Edward's time, then are at this day retained in our Churches of England? But let us go forward with M. Bradford, and let us see what he saith to the Lordship of Bishops. Harpsfild that subtle Archdeacon of London coming to Mast. Bradford being in prison and shortly looking for the bitter death of burning, Thus reasoneth with him. Tell me saith Harpsfield were not the Apostles Bishops. Brad: No; except you will make a new definition of a Bishop, that is, give him no certain place. Harps: Indeed the Apostles office was not the Bishop's office, for it was universal. But yet Christ instituted Bishops in the Church, as Paul saith. He hath given Pastors, Prophets etc. so that I trow it be proved by the scriptures, the succession of Bishops to be an essential point. Brad: The ministry of God's word and ministers, be an essential point. But to translate this to the Bishops and their succession, is a plain subtlety. And therefore that it may be plain; I will ask you a question. Tell me, whether that the scriptures know any difference between Bishops & Ministers, which ye call priests? Harpsfield. No. Brad: Well then, go on forwards, and let us see what ye shall get now by the succession of Bishops, that is of Ministers: which cannot be understood of such Bishops as Minister not, but Lord it. Wherein every Reader may observe these things. First that the Apostles were not Bishops for that a Bishop must have a certain place, and a flock to feed wherein he must be resident. And not like an Apostle or Evangelist; to travel from flock to flock, & from place to place. Secondly by the scripture there is no difference between a Bishop and a Minister: which is so clear and manifest, that the very Papist himself is driven to confess it. Thirdly, that it being true which the most rankest Papist for shame cannot deny, that by the scripture Bishops & Ministers differ not. Then the glorious succession of the Pope, and all his Diocesan, and Lordbishops, are utterly overthrown. For as M. Bradford saith. What Lordly estate can any Bishop get, when he ought not to differ from the poor and mean estate of a Minister? Fourthly, that they are Papists which will have a Minister of the Gospel to be called a Priest: for tell me saith Bradford whether the scripture know any difference between a Bishop and a Minister which you call a Priest. Hereunto I will annex some few sayings out of M. john Bale, Bale. who being in Germany wrote diverse books and sent them hither. whereby England received great light & knowledge, and was of such name & note in Germany, that Pantalio that learned German in his Ecclesiastical Chronicles setteth him down among the three special Englishmen which together with Bucer & Peter Martyr preached the Gospel in England, during King Edward's time. To whom Queen Elizabeth in her very young days; when she had translated a book of French into English, sent homilies. Yet will I hereunto add one place out of our own English Homilies, appointed to be read publicly in our Churches at this day. Our Saviour Christ (saith our English Homily against wilful rebellion) teaching by his doctrine that his kingdom was not of this world, did by example in flying from those that would have made him King confirm the same: expressly also forbidding his Apostles, and by them the whole Clergy, of all princely dominion over people and Nations; and he with his Apostles, likewise namely Peter & Paul did forbid unto all Ecclesiastical Minister's dominion over the Church of Christ, which words are there referred to these places of scripture. Math. 20. d: 25. Mar. 10. f: 42. Luk. 22. e: 25. Math: 23: a, 8. Luke 9: f: 46. 2 Cor: 1. d: 24. 1 Pet: 5.1.2.3.4.5. Seeing therefore Christ and his Apostles both by their example practise & course of their whole life, and also by their doctrine, and all the chiefest of the ancient Fathers in the Primitive Church likewise by their doctrine & practice of life. And seeing all the principal lights of the Gospel, which God hath set up from time to time in the deep darkness of Antichrist, together with all the godly Martyrs & lights of the Gospel both in other Nations and specially in this our own Realm of England, do so vehemently set forth the deformity, and require reformation of those abuses in this treatise mentioned and spoken of, yet in our Churches in England remaining unreformed; Do my Lords the Bishops trow you, which stand so fircely in defence of those shameful enormities, against such a cloud and multitude of witnesses, being the most learned holy men and Martyrs; Do they yet (I say) expect, till the beasts of the field, the fowls of the air, and the very stones of the street should cry for reformation? What, is it possible to think, that they themselves do not see and know; that the Plurality of benefices, Nonresidencies, the horrible abuse of excommunication and such like are untollerable things in a Christian Church? Yet not one of these they list to amend. I will hereunto join the prayer of that excellent learned man Doctor Fulke in his Sermon at Hampton Court, Fulk. in Queen Elizabeth's time printed & dedicated to the Earl of Warwick: in which having proved most learnedly the Pope to be the very Antichrist spoken of by the Apostle, and Rome to be undoubtedly the whore of Babylon spoken of in the Revelation, concludeth his sermon with this prayer, saying. Let us therefore pray unto Almighty God instantly, that all men in their vocation may seek the utter overthrow and destruction of Babylon: that Princes and Magistrates may according to the Prophecies of them, hate her with a perfect hatred and utterly abolish whatsoever belongeth to her: that they may reward her as she hath rewarded us, and give her double punishment according to her works: and in the cup of affliction that she hath powered forth for us, they may power forth double as much to her. And look how much she hath glorified herself and lived in wantonness (which was without measure) so much they may bestow upon her of sorrow and torments. That Preachers and Ministers of God's word may plainly and without dissimulation or halting, discover her wickedness: and earnestly to urge whatsoever hath need of perfect reformation: that all subjects may continue in holy obedience, first to God, and then to their Prince, to the advancing of the honour & glory of God through jesus Christ, etc. And surely all men without exception which willbe saved by Christ, must in their vocation and degree, not coldly but fircely fight against Antichrist? And specially now when the first Angel hath powered out his Vial upon the throne of the beast, so that his kingdom waxeth dark. Rev. 16.10 Even now all men ought to seek the overthrow, and the utter destruction of Babylon, and not to be wearied with the tediousness of time: nor to give over for the pleasures & worldly profitts of this life. And not to say, as the wicked did in the days of the Prophet Malachi. What profit is it that we have kept his commandment, Mal. 3: 14, 15, 16.17. and that we walked humbly before the Lord of hosts? Therefore we count the proud blessed even they that work wickedness are set up, and they that tempt God; yea, they are delivered. Then spoke they that feared the Lord (saith the Prophet) every one to his neighbour, and the Lord harkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name: And they shallbe to me saith the Lord of hosts, in that day that I shall do this, for a flock; and I will spare them as a man spareth his own son that serveth him. This is ever the condition of those that forsake God, they repent of any good beginning if they see no worldly profit, but rather troubles to come thereof. And specially if they see wicked men preferred & come to promotion, they repine of the continuance in the serving of God, seeing there is neither profit nor promotion that way to be gotten. But every one that feareth God (saith the prophet) though he be never so private a person, yet speaketh even the truth boldly to his neighbour. And the Lord hearkeheth and heareth him, and their words are written up in a book (God's remembrance) and they shall enjoy the sweet heavenly promiss, for although they be but weak and sinful men; yet will the Lord spare them as a Father spareth his son that serveth him. Neither ought the Preachers in their place to be silent, nor to count it a weariness to serve the Lord in his temple, like the Priests in the days of Malachi, or to make light of it; nor to offer up that which is torn and lame, and sick, Mal. 1.13. or any of the whore of Babylon's dregs, but plainly without dissimulation or halting and earnestly to urge whatsoever hath need of perfect reformation, until all corruptions and abuses in the Churches of England be restored again into the first purity; and never cease to call upon God with tears and sorrow of heart, and upon the Prince with humble suit of speaking, writing, and preaching, until he abolish whatsoever doth belong to that whore of Babylon. But it is said in the Revelation that after the seventh Angel had powered out his Vial, Rev. 16.19. and the horrible earthquake was come upon the earth, the great City was divided into three parts. This great City can be taken for none other, but for the territory & dominion of all Nations, Kingdoms, and People bearing the names of Christians, and subjects to the great Antichrist of Rome; upon whose throne the first Angel hath powered out his Vial of the wrath of God, whereby the glory of his kingdom waxed dark. And through the voices, lightnings, thunderings, and horrible earthquakes that came by the pouring out of the seventh angels Vial, That whole great City under the Papacy, and the whore's government is divided into three parts: The first part are they that do profess the Gospel, and utterly renounce the Pope, and all the appurtenances of his Church of Rome; which S. john calleth the great Whore of Babylon, which hath fully forsaken Christ & married herself to Antichrist. This first part is so divided from the whore & hateth her with such a perfect hatred, that they cannot abide to kiss or any part of her, neither finger, hand, nor foot: much less her filthy parts, which are not to be named, Hos. 2.17. according to that which is written. I will take away the names of Balaim folk in hand that men may bear with the time, granting that men may well cut of the things that are utterly intolerable and manifestly against God, but yet (avouching) that the things may well be borne with which are either Indifferent, or not utterly evil. I say that they which speak after that fashion, do show full well that they have no right meaning in them, nor any desire that there should be any reformation as were meet to be had. And not withstanding, the world is full of such disguisers, which would feign have a particoulored fashion of serving God and a religion that were neither fish nor flesh (as men say) but half of one suit and half of another. Hear I would ask these indifferent men and particoulored disguisers of religion, whether Images are not things indifferent. I trust they will not deny but the Image and superscription of Ceasar, may be given to Ceasar, and yet I trow they will not say that it is lawful for Ceasar to set up Images publicly in the Churches. Let Let them hear what our Engliw Homily saith, which all the Lordbishops do maintain to be not only true and good doctrine, but also publicly to be read in the Church We should not have (saith our Homily) Images in the Temple, Hom, part. 1 against per. of Idol. though they were of themselves things indifferent. And yet again, our Homily saith expressly; though they be things indifferent to be used in civil matters, yet are they wicked & abominable to be used in the Church. The words of our Homily are these. Our Images in Churches, have been, be, and ever willbe none other but abominable idols, part. 3. and be therefore not things indifferent, (he meaneth) in religious use. And where the common cloak is for Images, like as for all the rest of superstitious Ceremonies, that the people by doctrine are taught not to use them superstitiously, and therefore they may safely be used in the Church; Against this piled cloak our Homily thus concludeth. To conclude (saith our Homily) it is evident by all stories and writings, ibedem. and experience in times past, that neither Preaching nor writing, neither consent of the learned, nor authority of the godly, nor the decrees of Counsels, neither the laws of Princes, nor extreme punishments of the offenders in that behalf, nor any other remedy or means can help against idolatry, if Images be suffered publicly. And this conclusion of Images may be by the self same reason made as well also of the sign of the Cross, the surplice, and other Ceremonies which serve for religious signification, and have been with further Idolatry and superstition used by our forefathers, & yet are still so used by our papists that remain in England, and by all other the Popish kingdom of Europe. But in the same Homily it is rightly said of Images. Take them clean away and then is all the danger gone: for none worshippeth that which is not; and the very same may be justly said of all the rest. As for that intrepretation of the great City wherein Antichrist hath so long reigned, and yet boasteth to be the head thereof, if any do mislike it; let him know that this is not mine interpretation only, but of many that are of singular learning and sincere judgement. As namely Doctor Fulke whose words are these in his Commentary upon this place of the Revelation. Fulk Cōm. in Rev. 16: 19 They which in times passed with one consent have worshipped the beast, are now divided into three sects. For some of them do from their very hearts abhor and detest his tyranny, others do remain in the same slavery still, and the third kind of men do stick to neither part; But have fallen either to Epicurism or Atheism. Unto D. Fulke I will here add also the brief note upon the margin in our Bible of the Geneva translation, where you shall find this annotation upon the margin. cap. 16. 19 Meaning the whole number of them that shall call themselves persevere without corruption. For true doctrine without true discipline and government, is like good corn sowed among the thorns that choke it. Now if the Lordbisshopes sometime preach (which is but seldom) yet being Lords over God's heritage rather than ensamples to the flock, what profit cometh thereof either to themselves or to their hearers? Therefore even the Apostle himself saith. I therefore so run, not as uncertainly: so fight I, 1. Cor. 9.26 27. not as one that beateth the air. But I beat down my body, & bring it into subjection lest by any means after I have preached to other, I myself should be reproved. For a right good preacher leading a lewd life, is like the Angel of Sardis who having a name that he lived yet was he dead himself; and carried his flock into the same destruction. Or like the Angel of Laodicia, who being rich in worldly wealth, yet was he indeed poor, miserable, blind, and naked. And verily our own English Homily saith. The true Church is built upon the foundtion of the Apostle and Prophets, Hom. serm. upon which part. 2. & it hath always three notes or marks whereby it is known. Pure and sound doctrine, the sacraments ministered accordng to Christ's holy infiitution, and the right use of ecclesiastical discipline. Here mark that my Lords the Bishops do say even in the Church Homily, that the true Church builded upon the foundation of the Apostles, & Prophets, hath always this mark or note of right using the ecclesiasticalll discipline built upon the foundation laid by the Apostles, aswell as of pure & sound doctrine and the Sacraments Ministered according to Christ's institution. It were good therefore & happy for them if they would leave all their ecclesiastical discipline which is neither built upon the doctrine or practice of the Apostles, nor upon any foundation which they have laid in the scriptures. And I wish that they, and all other that profess the Gospel of Christ in what degree or vocation soever they be, might have it imprinted in their hearts, that it is the express commandment of God, and the words of the holy Ghost, which saith of Babylon, Rev. 18.4.6 7: Go out of her my people, that ye be not partakers in her sins, and that ye receive not of her plagues. Reward her even as she hath rewarded you, and give her double according to her works, and in the Cup she hath filled to you, fill her the double. In as much as she glorified herself and lived in pleasure, so much give ye to her torment and sorrow. Go out therefore, and touch no unclean thing. Which words of the holy Ghost, and the very commandment of God, bindeth not only princes and Magistrates, by their authority and laws, but also all God's people every one in his estate, degree, and vocation; both to hate detest and utterly to abhor the filthy whore of Babylon with all her implements, and to reward her double according to her works, and in the Cup that she hath filled to us of superstition Idolatry, an innumerable abominations to fill her the double in detestations, and abhorring even the very prints and steps where she hath gone. Thus committing myself and all God's people unto his mercies obtained unto us by Christ jesus our Lord, I end with the prayer for his Majesty taken out of the public service appointed for the Church in Queen Elizabethes' time, after the terrible earthquake, when men's hearts were a wakened out of security, and trembled at the presence of God. And now (Lord) particularly we pray unto thee for thy Churches of England, Scotland, France & Ireland, that thou wilt continue they gracious favour still towards us, to maintain thy Gospel still amongst us, and to give it a free passage that it might be glorified. And to that end, save thy servant our gracious King james, grant him wisdom to rule this mighty people, long life, & quietness round about him, detect all the traitorous practices of his enemies devised against him and thy truth. O Lord thou seest the pride of thine enemies: and though that by our sins we have justly deserved to fall into their hands, yet have mercy upon us and save thy little flock. Strengthen his hand, to strike the stroke of the ruin of all superstition, to double into the bosom of that rose coloured whore, that which she hath poured out against thy saints, that he may give the deadly wound not to one head, but to all the heads of that cruel beast: that the life that quivereth in his dismembered members yet amongst us, may utterly decay, and we through that wholesome discipline, sweet yoke, and comfortable sceptre of jesus Christ, may enjoy his righteousness, that the Church may flourish, sin may abate, wicked men may hang their heads, and all thy children be comforted. Strengthen his hand, and give him a swift foot to hunt out the Bulls of Basan, & devouring beasts that make havoc of thy flock. And because this work is of great importance, assist him with all necessary helps both in giving him godly, wise, and faithful counsellors, as also in ministering to him inferior rulers & officers, as may sincerely, uprightly, and faithfully do their duties, seeking first thy honour & glory, than the common wealth of his Realms & dominions, that we may long enjoy thy truth with him, and all other thy good blessings which in so great mercy thou hast bestowed upon us, with groweth in goodness, gain in Godliness, and daily bettering in sincere obedience. Amen. Hierom. Lib. 2. Epist. 2. Paulino. Malens aliena verecunde dicere, quam sua impudenter ingerere. Willing rather with modesty to speak other men's words, then impudently to thrust forth his own. T. W. jerom concerning some Bishops in his time. Nihil grand est pacem voce pretendere, et opere destruere. Aliud niti, aliud demonstrare. Verbis sonare concordiam, re exigere servitutem. Volumus et nos pacem; et non solum volumus, sed et rogamus. Sed pacem Christi, pacem veram, pacem sine inimicitiis, pacem in quâ non sit bellum involutum, pacem quae non ut adversarios subiiciat, sed ut amicos iungat. Quid? Dominationem, pacem vocamus? Et non reddimus unicuique vocabulum suum? It is no great matter in word to pretend peace, and in deed to destroy it: to make show of one thing, and to demonstrate another: to talk of concord, and indeed to require a servitude. We also desire peace; and we do not only desire it, but we entreat for it. But it is Christ's peace, it is a true peace, it is a peace without enmity, a peace wherein no war should be enfolded, a peace which should not bring under adversaries in subjection, but join friends together. What? Do we call a Lordship, peace? Why do we not give to every thing his proper name? Hierom. ad Theophil. adversus johannem jerosolymitanum. Tom. 2. pag. 184.