AN EXHORTATION OF THE Churches of Bohemia. TO THE Church of England: Wherein is set forth The good of Unity, Order, Discipline and Obedience, in Churches rightly now, or to be CONSTITUTED. WITH A Description premised of the Order and Discipline used in the Churches of the BRETHREN of BOHEMIA. Written in Latin, and Dedicated to his most Excellent Majesty CHARLES the Second, in Holland, at his Returning into England; If possible it may be for an Accommodation amongst the Churches of Christ. By J. AMOS COMMENIUS, the only surviving Bishop of the Remains of those Churches.  
LONDON, Printed for Thomas Parkhurst at the Three Crowns over-against the great Conduit, at the lower end of Cheapside. 1661.   

 depiction of King Charles II of England surrounded by a wreath, by William Faithorne 
The Second CHARLES Heir to the Royal Martyr  
Who for Religion and his Subject's Charter:  
Spent the best blood, that unjust sword ere died  
Since the rude Soldier peircd our Saviour's side  
Who such a Father hadst; art such a Son:  
Redeem thy People and assum thy Own.  
C R TWO    

TO THE High and Mighty Great Monarch of GREAT BRITAIN, CHARLES II. All Happiness from above.  
Most Serene King,  
AS there is no such happy estate to be found in the affairs of men, wherein there is not some thing wanting: even so, that Happiness of your Britain, with which your return to your ancient Kingdom (through the procurement of the right hand of the most High) hath blest it, is somewhat defaced, as by the overcast of a cloud: which yet, through the mercy of God, and your wise and pacific Solomon-like moderation, there is life in our hopes may be dispelled: the Cloud (I mean) upon the Church of Christ amongst you, now by the blessing of God in a very flourishing condition, to which the sole controversy (viz. of the best Form of Church Government) vexatiously agitated for the space of one whole generation: doth even yet (although unanimous in the rest) threaten some distraction, unless both the Governors of the Churches among themselves, and yourself, (superintending, in God's stead, the affairs of your World) together with the great Senate of your great Council, do prudently by moderate Counsels, dispose all things unto peace.  
We Foreigners, in reverence to your Church (which the Everlasting Bridegroom hath decked for himself, with most excellent gifts, beyond many others) are only able to pray for you: though yet we cannot but feel ourselves obliged unto more real offices of communion of Saints also, if any thing lay in our power, which might conduce thereunto. And indeed, some excellent Persons of your own, of both parts, have requested of me (who am the least in the House of God, yet amongst the Petitioners unto God on your behalf, not the last) some such thing; viz. To Communicate of what kind the Government of our Churches hath been, ever since it hath been: if any thing may be received from thence which may be of use unto peace and edification, I have done it, communicated, and sent it, dedicated to your Church of Britain: But because it is not convenient, that matters which concern the public good, be attempted by private persons, and the Great God hath appointed you, Great King, the Head of the Nations of your World, and the Umpire of differences, as also the Defender of his Church and Faith, I lay down this small Essay, whatever it is, at your Majesty's Royal Footstool; most humbly beseeching, that you would be pleased to commend this endeavour in my name, to the busy sticklers of the said Controversy among you, that they may peruse it, and see if any thing may be gathered, even from thence, to the asswaging of animosities, and the enlarging of good affections. But in the public name of the Churches, and for the sake of Christ, I entreat, that your Majesty would not suffer this one only remaining difference in your Churches, to burst out into a new Schism: for the glory of God, for the salvation of the Church, for your Kingdoms and your own peace, for good example to the Churches of the whole world: So shall the King of Kings establish your Royal Throne, and bless yourself, with your Family and Kingdoms, to flourish and endure.  
To whose Eternal Protection, he with most earnest prayers commendeth your Majesty, who is  
An Exile of Christ's, but Your Majesty's most humble Servant, johan. Amos Comenius. The unworthy and only surviving Bishop of the Remnants of the Church of the Brethren of Bohemia.   

TO THE READER.  
Good Reader,  
IF thou art a Son of the Church indeed, here is a Legacy fallen to thee viz. A Copy of a real Reformation: A Legacy, you'll say, that occasions an enquiry for Funeral Lamentation, who then is dead or dying? alas, alas, one of the ancientest, soundest, purest Churches in the World. This is (saith our Author, 
Contra Haeres. l. ●. c. 3.  and Reginvolcius, and Aeneas Silvius, who proved afterward P. Pius, and differ but little from him) that Illyricum, planted by the great Dr. of the Gentiles (Rom. 15.19.) this is that Dalmatia watered by his Son and Evangelist Titus (2 Tim. 4.10:) This is that people which Ireneus their neighbour commends with this Elegy, that they never did either believe or teach otherwise then as the Apostles and Disciples. This is that (afterward called Slavonic Church) where Hieronym was born, and where he and some of the Greek Fathers, Cyril, and Methodius, bestowed their pious labours in the service of the Gospel: Of this came those oriental Churches, out from which, by the means of the said Worthies, the Gospel was transmitted into Croatia, Bosnia, Moravia, Polonia, and Bohemia, where this Church took root most, till in the year, 1450. it ran up to an head and fruit, and was form into the unity of the Brethren of Bohemia, by Wickliff, Jerome of Prague, and especially John Huss, from whom they were called Hussites: One of them, in the name of the rest, calls J. Huss Father in these words: 

Hussi Sancte cinis, gaude, gaude inter arenas  
Per sobolem toto vivis in orbe tuam,  
Vivis & ostendis tandem hostibus ignea Verum  
Tollere quod nequeat flamma minaxque rogus.   

Dust of St. Huss rejoice in thine urn,  
In us thy Seed thou dost to life return:  
Thou livest to show to th' world that thou canst burn,  
Nor can dire flames truth or thy zeal adjourn.    
As for their severe Orthodoxy, simplicity, purity in the truth, as also withal, their unity and integrity in the bond of peace and love, I refer thee to the Testimonies of Bucer, Luther, Calvin, P. Martyr, Musculus, Zanchy, Beza, Lasitius, Olevian, Vergerius, etc. wherewith thou wilt find this Author, as it were, adorning this Church's Hearse, page 32, 33, 37, 49, 50, 52, etc. even Maximilian the Emperor (though induced (by such as in the Courts of Princes have the arts to tie their hands, and sway their Sceptres for them) to afflict this people by some Edicts, yet) page 49. acknowledgeth them, before all other, the nearest conforming to the Apostolical Church. They were branded by the mouth of profaneness and malice (which never speaks well) with the odious name of Piccards, upon the account of their correspondence with those famous Christians of the Valtoline: but we may truly say of them in reference to their obedience to the Gospel, as our Saviour said of such, Behold my Mother, Sister and Brother: Read through, and you will say as much. This is the lamentation thou enquirest after, a Church, such a Church, so rooted, so spread, is fallen as to the world, but as to God taken up into Paradise; and at her transplanting, hath let fall (as the Prophet his cloak on his Successor) some of her fruit of Gospel-order among us: O! if thou hast any bowels, as the Elect of God, pity her ancient seat, tremble at the judgements of God which are like to come on that place, which could not bear her precious fruit from which Luther and our Author made a Prognostication of her fall, page 35. sure Germany must drive heavily, deprived of such Chariots and Horsemen: If we have any pity to ourselves, let us lament our loss, and fear to miscarry upon the like rock of inveterat opposition to a real reformation. Either we are  or worse; if worse (as we have just cause to think) then what will become of the dry tree, if this be done to the green: If better, or nearer the pattern, than we must smart worse, if we answer not our greater privileges; For he which knows his Master's will, etc. O! that the tears and blood of this noble part of God's vine, might cure the leprosy of that part which is yet amongst us, that the light which is put out there, may shine in our candlestick; that a Church dying at home, may live here with us (nor indeed can any Church die, or be put out (the Kingdom of God must needs be above the prevailing assaults of the Kingdoms of this world) but is only removed, Mat. 21.43. Rev. 2.5.) O! God forbidden, that that which cost this Church so much care and sweat, treasure and blood to set before us, may not be only in testimonium, for a witness against us: If you ask what that is? I answer, that's the Legacy itself, viz. a Copy of a real Reformation: A copy, I say, and so no wonder, if it answers not to the original adequately and exactly, it is rather matter of commendation, that it is drawn so near to the life of Religion as it is: What this Brethren-Church would have done, appears in J. Huss their first Bishop's Apology, of which we read in the reverend Author's preface; viz. the Law of Christ sufficeth for the Government of the Church, without the additaments of humane Ordinances; but what generation is that, that contracts not some soil in running through the puddle of this world; we give them therefore allowance, according to Tertullian, Unusquisque Patrum ex consuetudine sui seculi contraxit suam labem: We consider the malignant influence the Pope hath had even upon them, by reason of their nearness of situation to them, and their frequent assaults upon them; and wonder not that they were overawed (as they have been) with the prevailing of custom (confirmed and enacted by Constantine's zealous affecting and asserting the Episcopal Dignity, which yet our Author strenuously invalidates in the latter end of his Exhortation) and that Canon of the false Apostles (cited Anno. pag. 90.) which of what authority it is (it being against even those Apocryphal Canon of Greg. and Gratian;) as also of what validity the Scriptures they bring for that kind of Episcopacy are, I leave to the impartial Reader to judge: Not to say, that Zepperus speaks somewhat otherwise of the Germane Episcopacy, lib. 2. cap. 10. But be it so, that in some Ministrations of their Presbyterian Senate, they were something more Episcopal than the rule will bear (wherein we assert them not) I would our Episcopacy were as much Presbyterian as theirs; and our Presbytery as much in exercise as theirs which yet might be, were all our Bishops well-affected, as they ought to be, to that which is our Sovereign's glory and strength in the midst of his Subjects, the Royal Proclamation, Indemnity and Indulgence: We indeed for soundness of Doctrine (saving some Papaturient, Laudensian Prelates) are as they; and for gifts perhaps (as our Author modestly acknowledges, Exhortation, pag. 140.) beyond them, especially since the Episcopal gag hath been by Act of Act of Parliament taken out of the Church's mouth, whereby (blessed be God) we have been for these last twenty years exempted from that fatal disaster, which our Author piously inveighs against, under the notion of Imperial Papacy, and Papal Empire, Exhort. page 28. but for union, and confirmation in the reality of Reformation, Personal or Ecclesiastical, multa desiderantur, which yet we find did obtain among them, and have been happily (as covenanted so) endeavoured in these Realms; our gracious Sovereign also graciously condescending hereunto.  
We have here a Copy, not of Grotian Cassandrianism, viz. as Erastianism, or Congregational Brownism, nor yet of Lordly Prelatism, our Author condemns this, Exhort. page 29. wherein he inveighs against the factious, or made-Religion of scandalous Forms, Liturgies and Ceremonies, imposed ib. & alibi, and against secular Dominion in Prelacy; which he saith is one of those things which Solomon saith, the earth groans under, and cannot long bear, pag. 19 and indeed against the root of this plant, or number of a man, the Divine axe and hand hath been, especially of late years, stretched out; nor can we believe the wound to be cured, though we see it skinned over, considering, that notwithstanding all the Divine dreadful visitations, yet the worm both in its fruit and root, doth yet again so revive with itself, giving life to nothing but that which is against his Majesty's Royal Proclamation, Indemnity and Indulgence. Surely they cannot have far to go under the load of the guilt of former persecutions, and notorious corruptions, they having passed through so much fire, and yet being not purged, but binding all mischief upon themselves by self-invented Altar-worship, under which so many souls are fallen, and crying out, How long Lord, how long? for with such sacrifices, not required, the jealous God will not long be well pleased. See whether thou findest a copy of such an Episcopacy and Ministration here: No, you'll find our Reverend Author, as a faithful Physician, prescribing well to mollify and take down this crusted excrescence of the Church, if possibly the Poison, and that which was not in the beginning (viz. all self-invented embasing, mixtures in the Ordinances, Offices, Ministrations, Institutions of Christ in his Church) may be purged out: If his operations be painful, we must thank ourselves, an intemperate Patient, makes a rugged Physician; and well it is, if any way we may be healed and restored to the life of Religion, soundness of Doctrine, health of Discipline, strength of Union, beauty of Order, vigour of the Spirit, heat of Zeal, in the power of godliness: In order to which, behold this Bishop presents us with a refracted, moderate, godly Episcopacy, wherein we have a Bishop, 1. A degree for order, not of order. 2. For labour, not secular Dignity, Dominion, Domination. 3. Having no more power but what is freely delegated and devolved on him by the election and consent of the Ministers, not some, but all concerned. 4. Performing Ordination ordinarily in a general Synod and Jurisdiction in an Ecclesiastical Senate, to which he himself is subject. 5. Not countenancing maladministration, by admitting any unworthy person to Orders, or the Lord's Supper. 6. Without the leaven of Arminianism, page 52, 7. Promoting the vigilancy of Pastors in the exercise of Discipline. 8. Not imposing snares on the Conscience by the made-Religion of Romish Liturgy or Ceremonies, made necessary, Exhort. page 28, 29. 9 Not taking the wicked by the hand, nor giving life to looseness, to bandy against a real Reformation; but of vehement goodwill and zeal for the power of godliness: Would the Lord bless us with such a Bishop, we would not contend, whether Bishop or no Bishop; whether by election only, or by imposition of hands also; whether the rite be essential and constitutive, or consecutive and declarative only of Ordination; whether the consignation should be by the hands of one, in the name of the rest (they being acknowledged to ordain Actu & Potestate) or by the hands of all the Session, whether the prudentially invested Bishop be temporary or perpetual; whether Ordination be an act of simple Office or of Jurisdiction (it being acknowledged, that ad ordinem non gradum spectat ordinare;) and who shall live when the Lord works this great work for us: But Reader, I will not wrong thee, by withholding this Legacy much longer from thee, only give thee an account of my purpose in preparing this book for thee: and I assure thee, and all the world, that my design of making this book speak English, is not to carry on any design, to smooth or please any party, but to advance the common interest of Christians in promoting the union of the Churches (all but one) which this discourse shows how it may be rendered practicable; if men would a little unhusk themselves of their own singularities, divest themselves of those prejudices they have entertained, and mind the things that tend to peace and edification. The first motion to the said translation, was from a Reverend Brother, whose travels in the work of Pacification, the following ages will more gratefully acknowledge, than the present. The Translator thinks himself sufficiently rewarded, with thine and his own edification, in the assured knowledge of some momentous matters which are herein contained and communicated; which are as followeth,  
1. That there have been, and are some in the world, that do evince to all men, that the Gospel is not a Fable, but that the truths thereof do make real impressions, and work strange changes upon the minds and conversations of men; and that the Discipline of the Lord Jesus, where but so much of it is practised as is owned by all Christians, hath that majesty and power with it, that it needs not the whole secular arm to uphold it, nor fears the same power, though it be against it: for the Church had never better Pastors and Government, then in Persecution; nor ever thrives better, then when its Pastors do wholly attend their flocks, and retrench themselves from Secularities, and Courtly concernments, to mind the good of souls, the rebuking and suppressing of wickedness, Heresy, Errors, Schisms, advancing Piety and Godliness in the strict observation of the Lordsday, expressing more zeal against the Prophaners of the Lords name, and those that live so unlike Christians in the world. I am but an obscure person in the world, I dare presume to say, that this way to prosperity and establishment will never fail; but I do verily believe, that there are not greater enemies in the world to Episcopacy, than some Bishops; and that the ready way to throw it down, is to set themselves up, with the praemunire of their Jus Divinum, and Secular Domination.  
2. That it is possible to maintain Order and Decency in the Church, and disparity among Ministers, without a rigorous imposing of Ceremonies and Forms, or advancing Bishops into Superior Order above Presbyters: Let but Ceremonies keep their proper place and station, and be looked upon as things indifferent, and the use of them left free to Christians, we need have no more contest about them: If it appear by experience in them that use them, that they do really tend to Edification and Charity (as they must, or else they are nullities and mockeries) the greatest part, I believe, of Ministers and Christians in England will take them up (nor yet are we sure that even in Heaven we shall be all of one size or posture) if there be such excellency, significancy and teachableness in them, and yet no Superstition: Let them stand a while without the bolster of penal Statutes, and let us see what ground they get: For if this were done, that Ministers might use them, or not, as they find them most convenient in times and places, possibly many, if not all Ministers, might sometime use them. For suppose that a Minister were to preach at the Court, some Cathedral or Oratory, that were trained up to these things, prudence would direct him, upon such an occasion, and for that instant, to do many things which he doth not do in his own, or in an ordinary Congregation; as in University he would use an hood, which it were ridiculous for him to do at home: So if a Bishop were to preach in an ordinary particular Congregation or charge, where the people were wholly strangers to the usages or forms of the Court, College or Cathedral, if he came in the ordinary garb of the Minister of the place, and preached in the ordinary mode of a country Minister, I believe it would get him more reverence and esteem in the hearts of the people, and tend more to unity and edification, then if he should come in his (Pontifical) formal Procession, with a pompous train of attendants; For the Apostle became a Jew to them that were Jews, that he might gain the Jews; and a Gentile, to them that were Gentiles, etc. that is, in indifferent things; for we abhor to think, that he would transform himself into more Religions in any respect whatsoever. To this purpose, Augustine tells us, That he knew no better course for a serious, prudent Christian to take in matters of Ceremonies, or Custom, then to follow the example of the Church where he is; for whatsoever is there observed, neither against faith nor manners, is a matter of itself indifferent, and to be observed according to the custom of those with whom we live. This was Ambroses counsel, I think, to Monica, Augustine's Mother, When I am at Rome (saith he) I fast on the Sabbath day; but at Milan I do not; so do you likewise, when you come to any Church, observe its custom, if you would not be offensive to them, nor have them so to you: Which judgement of Ambrose, Augustine saith, he always looked on Tanquam coeleste Oraculum.  
As for the state and pomp of that pretended Order, which is as the Alder in our Garden, I'll tell you a story; There was a Garrison of Soldiers, and divers Commanders over them; amongst the rest, there was one a true Veteran, that had been trained up in the School of War, under most of the Princes of Christendom: This Captain, instead of those soft delights other Gentlemen and Commanders wasted their time in, spent his inconversing with, and training his Soldiers, would be upon the Guard when his turn came himself, no weather could prevent it; his house instead of being furnished with silken beds, rare looking-glasses, curious pictures, was stored with barrels of meal, rice, pease, so placed low, that they served instead of chairs and stools, his rooms hung with flitches and gammons of Westphaly bacon, dried beef, fish, etc. materials with which he kept a constant table, and welcomed all his Soldiers: in the Sum, was always in fight or service, and he had these Soldiers close to him, they would go through fire and water with him: what men soever failed of their duty, his never did, but were all of a knot, and unanimous in their attendance upon him in any service. I'll only apply it thus, that would our reverend Fathers of the Church be more upon the guard themselves, be employed in the Church's duty, and not commit that Solecism in Government (which the learned Bacon thinks one of the insolubilia) to do their work by deputation (of a Chancellor;) would they instead of keeping distance, converse more familiarly with their flocks, and step in now and then to a Country Minister on a sudden, whom it may be they may find standing sentinel, and encourage him in his duty; would they instead of giving and forcing on the people Quelchechoses of Forms and Ceremonies, give them solid meat and nourishment, the pure Word of God, in the institutions of Christ; suffer that only to be read, expunded, urged in the Church; would they instead of making their houses Lordly Courts to fright poor people and Ministers from coming at them, make them Oratories for Prayer, and expounding Scripture of God's institution, setting up catechistical and expository Lectures so many days in the week, either by themselves or their Chaplains, or calling in the assistance of some learned and pious Presbyters; would they inquire in their Visitations after profaneness, and censure that more deeply, than some have done nonconformity to self-invented will-worship, and encourage painful, conscientious Ministers, more than their Predecessors have done lazy, idle drones: I durst become their bondman, if one or both of th●se two things did not follow, that all the godly, sober, religious people in the Land, would become their fast friends, and strive who should do them most honour; or else the Devil and all his Instruments would be as mad against them, as they are now again already against the Puritans.  
3. Once again, we see what it is that makes the Church glorious and unanimous; viz. living up to the noble principles of Religion, in self-denial, humility, piety, in all ranks of people: For till the love of the Lord Jesus, and the desire of the salvation of souls, hath taken more root in the hearts of Pastors and Christians, we cannot expect any Settlement, Beauty or Order in the Church: 'Tis not the priding of a man's self in the name of a Son of the Church, can advantage Religion, no more than the Jews boasting they had Abraham to their Father, did promote it among them: For our Saviour tells them, when that cry was loudest, the state of Religion was at the lowest among them: No, the Church, the Spouse of Christ, is meek-hearted, and lowly, full of tenderness and goodness, and her children indeed are like her: But they, which instead of this spirit, fall a beating their Brethren, or scoffing or envying at them, may indeed be in the Church, but yet as Cain in adam's, and Ishmael in Abraham's family, only the spots and blemishes thereof.  
4. Yet again, I observe the ligaments and solder of these Churches, to be their mutual consent in Discipline, which we see required not only of Ministers, but of all Christians: how necessary this is, experience doth demonstrate: For the first primitive Church had no other bond, nor have the Reformed Churches abroad in many places any other; not but that the Patronage of Princes and Magistrates is a great Strength and Bulwark to Religion; and that people are bound to bless God exceedingly, when he raiseth up such Nursing Fathers for the Church to be over it in the Lord. Yet we see, that mere Politic bands do snap asunder, and make way for schism and division; especially, when the Prudential superior Order of the Clergy do ride, and the inferior grind; for than they are apt to take the first opportunity to unyoke themselves: But if a superiority among Ministers in the Church on a prudential account, be thought necessary (for Humanum institutum episcopatus non damnamus sed tantum negamus a Christo esse Imperatum, as we say with Junius) let it be set up by the mutual consent and choice of the rest, or the Body of the Ministry, and their obedience will be more constant in the Lord, and more fixed, then by any subscription of oaths of Canonical obedience whatsoever. In a word, let the poison, and what was not from the beginning, be taken out of the Ordinances and offices of Christ in the Church, and the power of godliness in good earnest endeavoured, and this Church, which is otherwise giving up the ghost, will yet through the blessing of God recover and do well, and we shall have great cause to bless God for this true Protestant Bishop Comenius his pious Endeavours, in laying this Book at his Majesty's feet, as an expedient for an Accommodation, not with the Romish, but the Reformed Churches. Which that it may effect is the earnest prayer of him how is  
Thy Servant in the Work of the Lord, JOSHVA TYMARCHUS.   

Books printed for, and sold by Tho. Parkhurst, at the Three Crowns over against the great Conduit at the lower end of Cheapside.  

Folio's.  
THe History of the Evangelical Churches of the Valleys of Piedmont, containing a most exact Geographical description of the place, also a relation of the bloody Massacre, 1655, and a Narrative of all Transactions to 1658. Justified partly by divers ancient Manuscripts written many hundred years before Calvin or Luther. By Samuel Morland.  
A Commentary upon the holy Writings of Job, David, and Solomon; viz. Job, Psalms, Proverbs, Ecclesiastes, and the Song of Songs. Being part of those which by the ancients were called Hagiographa. Wherein the divers Translations, and Expositions of all the most famous Commentators are propounded, examined and censured. By John Mayor, D.D.    

To the Church of England: Hitherto tossed with divers tempests, but now within sight of the Haven of their Rest, Greeting in the Lord.  
THe troubled state of Affairs, which is every where to be seen at this day, is in itself sad; but yet (to them which do but heedfully mark the way of G●ds works all along of old) it seemeth to speak the hope of some excellent change.  
2. To wit, even as in the beginning of all things, God brought light out of darkness, & a most beautiful order out of the confused Cha●s: So in the course of his governing, whatever he suffers to come to pass, to the disturbance of the Sons of men, all that he always turneth to good unto them if they be godly at least, to exercise them; if they be wicked also, frequently to bring them out of the darkness of ignorance, into the fellowship of the light. So that the Church evermore even by her very ruins may grow either bigger or better.  
3. Even in the many vicissitudes of that one people of Israel, if they be observed, it is apparent that all their chastisements, captivities, removals here and there, were always only fresh occasions of declaring the works of God.  
4. Who is it which seethe not that even Abraham the Father of the Faithful, with travels, dangers and promises, in appearance a long time but vain, was therefore so tired out, that his faith being thus trained up, he might learn to bear up in h●pe against hope? and that the Church might have a very glorious pattern of that Heroic faith, which utterly vanquisheth all the difficulties in the World.  
5. That therefore his seed was in such an horrible manner oppressed by the Egyptian bondage, that in Pharaoh there might be taken an occasion to show forth the power of God, and thereby the name of God in all the Earth: God himself is his own witness, Exod. 9.16.  
6. What could be more sad to see, then that the People of God being overcome by their Enemies the Philistines, should lose even the symbol of the Presence of God, and the hope of help from Heaven; viz. the most sacred Ark of the Covenant? that this very Ark being taken by the enemies, carried by them in triumphs, and brought into the Temple of Dagon, should be made such a laughing stock before that Devilish Idol and Idolators? and yet even this very terrible disaster and dispensation, to what excellent purpose did it serve, to set forth the glory of God, and detect the vanity of Idols?  
7. 'Twas sad, that the people of Judah, and in them the seed of David (to which so great promises were made, even to all generations) and also many holy men were led into the Babylonish Captivity; yet even there Ezekiel being raised up to be a Prophet, with what notable Revelations did he illuminate the Church? and Daniel by wonderful works and sufferings in the same place, how great and many Kings and people did he bring to the knowledge of the true God? as it is to be seen in his Book, Chap. 2. ver. 46, 47. & 4.1, 2, 3. & 6.26, etc.  
8. The Plots of Haman against the dispersed people of God, the Jews, how far did they proceed? they were doomed to perish all in one day, and yet this very dismal exploit, how great salvation, joy, honour, did it bring to that people, for a monument unto all Posterity of the Providence of God, as always watchful for the good of his people? as is plain in the book of Esther.  
9 How great was the rage of Antiochus against this people? but did it not produce so many glorious Martyrs, Maccabean men of valour, with so many excellent cordials to the Church, for the experience of Omnipotent Divine Providence, directing all things according to its own pleasure?  
10. The dispersion of the Apostolical Church at Jerusalem was very sad, and yet it was nothing but the dissemination of the Gospel amongst other Nations (Acts 4.8. etc.) The banishment of John into the Isle of Patmos, with how vast a treasure of Prophecy did it enrich the Church?  
11. Also, how many soever any time afterwards, either assaults, or persecutions without, or bicker and contentions, heresies or schisms within, brak● forth in the Church; so many occasions evermore were found, either of setting out the most glorious Army of Martyrs, or of compiling the most famous Writings, and thereby confounding the wicked by the constancy of the Saints, and the further irradiating the godly with the clearer light of the Truth.  
12. Finally, touching the last times of the World, which now are, although the great Prophet our Lord hath foretold terrible things; viz. That it shall come to pass that we shall hear of wars, and rumours of wars, Mat. 24.6. That Nation shall rise up against Nation, and that there shall be Famine and Earthquakes. ver. 7. yet he hath added, See that ye be not troubled, for all these things must come to pass, but the end is not yet, (ib.) For the Gospel of the Kingdom shall be preached in all the world, for a witness unto all Nations, and then shall the end come, ver. 14.  
13. Then let there be even now before our faces (through the violence of second causes (howbeit to the very great grief of the godly) Nation dashing against Nation, Kingdoms and Empires falling upon one another: Let the earth tremble with horror, and let Cities, Churches, Schools, yea, and all places private and public, be piled up in their own ruins; yet for all this, that same God which form the most beautiful Structure of the World, out of the most rude Vast; which also he powerfully preserveth, and wisely governeth hitherto for the sake of his Church, knowing how to produce even out of these concussions, that which is better than we all can think; to wit (as he hath promised) that the Gospel may at last pass away from sharply chastised Christendom, to the other Nations of the World: That so (as it was long ago) our stumbling may be the enriching of the World, and our diminishing, the riches of the Gentiles, Rom. 11.12,  
14. The consideration of this so much to be admired Eternal Providence, doth gently allay the grief which I have taken by reason of the ruin of the Church of my native Country; of the Government of which (so long as she kept he● station) the laws are here described, and set forth in view: Even myself alas, being the very last Supe●intendent of all, am fain before your eyes, O Chu ches! to shut the d●or after me: And that I may shut it faithfully, I determined by this sh●● meditation, to justify the Divine judicial proceed against us; as also to furnish myself, together with them which are yet left of mine, and whosoever will take heed of miscarrying by our example, with some comfort, and some advice.  
15. For the deluge of most raging Persecutions for these forty years, hath s● defaced us, that in all Bohemia and Moravia, we have not verily so much as one Church remaining, only some few relics of the flock dispersed through the neighbouring Kingdoms. Moreover, by reason of the continuance of our Banishment, we are come to that pass, that near all the Pastors of the Churches, all indeed without exception of the Precedents, Bishops, Superintendents, Deacons and Archdeacon's, are perished from among the living: Saving only myself alone, who for the hope of a Restauration, being in the year, 1632. chosen (according to the will and votes of the Church assembled in a Synod) by the Precedents then, yet alive even now but one only (with a few Ministers my Brethren, and one only Colleague out of Polonia) do survive alone, during the good pleasure of the Author of life. For howbeit, upon our la●t dispersion in Polonia, not full four years since, I endeavoured by all means my utmost, to prevent my being left alone the last of all; yet it pleased not God to give success to the counsels hereunto given, for since that time, those of the chief, which might have succeeded, are perished from among the living.  
16. But yet I would not have these things to be so taken, as if in my solitude, and by my departure hence, I feared or foretold the final end of the Church in my Country. I know, that the Church being founded upon the Rock of Eternity cannot fail, viz. the Catholic: And yet examples testify, that particular Churches are sometimes overthrown by the hand of an angry God, that according to his good pleasure others may be planted, or else the same otherwise: Yea, God himself attesteth, The end is come upon my people Israel, I will not again pass by or spare them any more, Amos 8.2. and again, when the destruction threatened was now come to Baruch, Thou saidst, woe is me now, for the Lord hath added grief to my sorrow: Thus saith the Lord, that which I have built I will pull down; and that which I have planted, I will pluck up, etc. Jer. 45.3, 4. Finally, the Church herself being overthrown, speaking concerning herself thus, Our end draweth near, our days are fulfilled, our end is come, Lam. 4.18.  
17. Nor yet is it to be thought, that Elias offended when complaining that he was left alone, he was afraid as concerning the Church: for in this his solitude and carefulness, he was raised up with Divine Consolation, and also instructed with counsel, for the appointing of his Successor, 1 Kings 19.14, etc. which I also with full trust expecting from the same everlasting goodness, (if notwithstanding God should call me to departed out of this life, without present comfort, yet) will say with the last of those seven Maccabean Brethran Martyrs, Let the anger of the Omnipotent which is come upon our generation for ou● sins, rest upon me and my Brethren, 2 Mac. 7.38. but if neither by this prayer, I may obtain, that the anger of God should conclude in me, but at last our Mother must also die as there, (ver. 41.) What shall I do?  
18. It is a custom in use among the Heathen, that they which die without an Heir, transfer their fortunes to strangers, even whom they please; insomuch, as some of their Kings, being the last of their line, have made the people of Rome heir of their Kingdoms (so Attalus King of Pergame, Ptolemy of Cyrene, Egypt, and others.) Why may not I also so provide for the making good of my trust, if it should be the will of God, that I should be taken away without (any one such as should succeed me) a Successor.  
19 But then, to whom shall I transfer our goods, or what are those goods? for all are lost. Nay, but by the Grace of God, there is yet something left to be bequeathed; neither are they all wanting to whom it may be disposed, both friends and foes. Now then to foes we leave those things which are, or else may yet be taken away; viz. outward good things, as Churches, Lands, Schools, etc. yea, the lives also of th●se few of us which are yet escaped, if it so please the World-disposing God: even as he was pleased t● deal with Christ, who being crucified, had not only his garments, but his very life given to the Soldiers for a prey.  
20. But to you friends (after the example of our eternal Master) we commend better treasures, even our well-beloved Mother, the Church, take you now the care hereof in our rooms, whatever it shall please God to do unto her, whether to rest●re her amongst us, or when she is deceased at home, to ●●se her to life elsewhere. You have just cause indeed to love he●, even when dead, who whilst yet living, went before you in her go●d examples of Faith and Patience, even now unto the third Generation.  
21. But how shall I commend to you that which now is n●t to be found? what charge can be given or taken of that which is not: I answer, it is no unusual thing to erect Grave-stones for deceased friends, that their memory may not easily wear away: Yea, and if in their lives they shined in acts of virtue, we portray the countenance of those very virtues for a mirror to posterity. Moreover also, God himself when he took away and laid waste his people's Land, City, Temple, because of their unthankefulness for his blessings, he would still have the Basis of the Altar to be left in its place, upon which after ages (when they should be returned to themselves, and to God) might build again, Ezra 3. ver. 3. If then by the grace of God, there hath been found in us (as wise men and godly have sometimes thought, as will after in its proper place be made to appear) any thing true, any thing honourable, any thing just, any thing pure, any thing to be loved, and of good report, and if any virtue, and any praise, care must be taken that it may not die with us when we die; and at least that the very foundations be not buried in the rubbish of present ruins, so that the generation to come should not be able to tell where to find them; and indeed, this care is taken, and provision is made on this behalf, by this our trust entrusted in your hands.  
22. Indeed I reckoned this as already done, having some while since presented you with the History of Johannes Lasitius, a noble man of Polonia, lately printed at Amsterdam, containing (as his words are) memorable passages of the Ecclesiastical Discipline, Customs, Decrees of the Brethren of Bohemia. Which present, though they t● whom it was commended, did testify by their loving aspect and friendly speech, that it was not unacceptable to them, yet they did acquaint me, that they in England judged it expedient that there should be another piece written about the same matters, having a plainer title, viz. The way of the Discipline and Ecclesiastical Order, in the Accord of the Brethren of Bohemia. I answered, that that was published by our Fathers; which use not to commend their own; and that this would rather be performed more fully and exactly by some person of another Country, who upon that account might be an Admirer of our Order; and which would give more ample satisfaction in these things: But my friends were instant with me, and unanimously urged the putting out of the formerly mentioned work; so that I made them a promise, I would satisfy their desire in this matter.  
23. I therefore save my credit, and behold here I send that which I was requested, with manifold Copies! in the substance of the matter I have changed nothing; it being not mine, but the Churches public piece: Only where it was judged pertinent, and to good purpose, to set down some things of special reference, that the close bands of that Order might be the better perceived, and the practice more easily observed, I have there added some notes, more fully explaining that which was briefly spoken.  
24. And because the Preface seemed something dry and insufficient for the information of Foreigners, I have premised a short Historical Narration; viz. How that the Churches of Slavonia being planted by the Apostles themselves, propagated by Hierom, Cyril, Methudius, took root especially in the Country of Bohemia, and run up to a head and ripened in the Unity of the Brethren of Bohemia: So that this may be useful for the better understanding of the sequel.  
25. Farewell, Holy Brethren, and best w but the use of a double hour upon me, while I acquaint you with the conflicts and sorrows of my Church, and especially the ways of our Ecclesiastical accord. I commend you to the Spirit of Grace, may he by that of the Apostle (Let a l things be done decently, and in o●der) being written on your heart, compose, concorporate, consolidate you all (even the whole body, with his most glorious Head, and all the members of his Political and Mystical b●dy, with one an●ther, with the band of faith, love, and eternal concord, even indissoluble; that as Britain hath been behold of late, the sad tragical stage of Contentions, so now it may be a lively pattern of Concord, to the perfecting of the power and glory of G●d, and the happy treading down of the Enemies, under your Great Constantine, (not called out of, but recalled into britain, in s●ite of the Maxentians and Licinianus.) Finally, to make your Ch●rch by the assistance of God, after so many shake, fair as the Moon, clear as the Sun, and terrible as an A●my in Battle-array, even the mirror of all the Churches in the World, Amen Jesus Christ, Amen. So prayeth from his whole heart,  
The most vehement Solicitor of the Peace Order, and Salvation of the Church, I. A. Comenius of Moravia.   

A SHORT HISTORY OF THE Slavonian Church, PLANTED By the Apostles themselves, enlarged by Jerome, Cyril, Methodius, taking root principally in the Country of Bohemia, and running up to a head in the unity of the Brethren of Bohemia.  
Pious Reader,  
THose words of Christ the Everlasting Bride● groom, touching his Bride the Church, spoken as with admiration (Cant. 6.9.) are well worthy of our consideration (WHO IS THIS WHICH COMETH FORTH AS THE MORNING, FAIR AS THE MOON, CLEAR AS THE USN TERRIBLE AS AN ARMY OF BATTLE IN GOOD ARRAY?) as which, whether taken in a divided, or a conjoined sense, afford us very excellent Lessons.  
2. If we take them in a divided sense, of the Catholic Church divided into particular Churches; it is plain, that the Churches may, and aught to be so distinguished and reckoned of, as they are really and truly in the account of God: That is to say, as some Churches are novel, coming up but of late, the Light whereof is as the Morning; so there be others of longer standing, having the advantages of clearer light, as the Moon. Others also, joying in the full day of Faith, Love, and Hope of Eternal mercy, even as the Sun. Others again, over and above this glorious light within, sparkling terror outwardly to th●m which are round about, as an Army well marshaled, striking horror into the Enemies, the very Battle being set, and Colours flying.  
3. If we take the words in a conjoined sense, of the one only entire Catholic Church, of which Christ speaks in the former verse, My Dove is but one entire; without doubt we have insinuated the several ages and statures of it, viz. that the light of the infant Church, newly come forth (in the Apostles times) was verily the Morning: the godly mostly glorying herein, that the night was far spent, the day was at hand, and it was now time to awake from sleep, Rom. 13.11, 12. 2 Pet. 1.19. at which time (the truth is) Divine Knowledge was not improved as it was afterward: Neither was there such a clear and distinct understanding of the mysteries of Faith, as there was after that the dotages of the Heretics had exercised the wisdom of the Church; yet it sufficed them even now as to this effect; viz. to cast off the works of darkness, and put on the armour of light, and to walk honestly as in the day (Rom. 13.13.) as their then zealous piety, shining in their Martyrdoms, plainly showeth.  
4. After this came the time of priming and waning light, as of the Moon, in the days of the Heretics, with whom the Church's conflict was with various success, one while the truth prevailing against error; another while error against the truth, until the time that it suffered an horrid eclipse under Antichrist.  
5. But there was (by the Grace of God, and the benefit of a Reformation) a restoring of the light which was extinguished in the Church, with a new addition; and that was according to the promise made, Isa. 30.26. The light of the Moon, shall be as the light of the Sun: There being a more through search made after the truth, even to the very lowest foundations, than was ever known in former ages.  
6. Yet because the very Sun in our firmament (though nothing is more bright) may, and sometimes doth fail, Eccles. 17.31. and by the permission of God even the Reformed Churches still again suffer the hour of darkness; the goodness and wisdom of the everlasting Bridegroom gives us hope that it shall come to pass, that the Church shall at last become terrible to her enemies; and intimateth in what way this shall be effected, to wit, if (through God's blessing) differences being ended, the Church shall sometime at length, so unite itself on every side within itself, and knit together by the bands of Order, as that after the manner of a well set Array of battle, she shall be impenetrable by her enemies, but run through, rout and quash all contrary forces or powers whatsoever that rise up against her.  
7. And this is none other but that which the Apostle urgeth upon the Ephesians, and requireth of the Church now grown up, saying, Endeavouring to preserve the Unity of the Spirit in the band of peace, etc. then further, Ascending up on high, he gave gifts to men, some Apostles, some Prophets, some Evangelists, some Pastors and Teachers, for the compacting of the Saints, for the work of the Ministry, for the edification of the body of Christ, until we all come in the Unity of the Faith, and the knowledge of the Son of God, unto a perfect man, unto the measure of the full stature of Christ; that we be no more children tossed to and fro, and carried about with every wind of Doctrine, by the slight of men, etc. but carrying it sincerely in charity, may grow up into him, which is the head, even Christ: From whom the whole body fitly joined together, and compact by all the joints contributing from the inward working-power, according to the measure of every part, obtaineth increase suitable to the body, unto the building up of its self in love, Eph. 4.3, etc.  
8. Whereof seeing we are in expectation from Divine goodness, why should we not be rationally enquiring out the way of that Union and Order, on which there is laid so great address for the salvation of the Church? and mutually afford one another participation and improvement both of Light and Order? It is pious and praiseworthy not to be found slack in this matter.  
9 As for me (into whose ha●d is now come an opportunity of bringing forth to light in a new edition, the Order of the Church of the Brethren of Bohemia) I apprehend it much to the business, to set before your eyes in the example of this very Church, by what steps God is wont to lead on and perfect his people; which whosoever of the godly readeth, will easily find occasion seriously to consider, the admirable method of Divine Providence about himself, as well as about the Church.  
10. God hath done all things well, and made every thing beautiful in its season, saith Solomon, Eccles. 3.11. implying, that the works of God do always proceed in a certain order, and step by step, from less to more; even the work of Creation, the work of Redemption, the work of Sanctification, and the whole course of Divine Providence about all things, teach us this very thing, and especially the wonderful wisdom hereof, in enlarging the Tents of his Church (which we have now in particular taken under consideration) evermore, either unto greater bulk or beauty.  
11. The Son of God could indeed (being come into the world in Humane flesh) have made his Gospel known by himself to the whole world, in the full and complete mystery of Redemption, but he was not pleased to do so, but ordained some certain men Apostles; which going through the world, did publish among the Nations, those Treasures of Divine Grace; and they committed the same Office to others to succeed them, and they again to others, and so to the end of the world, Mat. 28.20. 2 Tim. 2.7. Tit. 1.1.  
12. For howbeit the light of the Gospel was even then by the very Apostles sprinkled throughout the world, even to the ends of the earth (as Scripture and Histories report) yet that light in some of those first ages, may seem to have been rather as sparks catching upon some persons and families here and there, than the full enlightening of the Nations. In the fourth Age indeed in Constantine the Greats time, whole Nations began to Convert, and renouncing Paganism, openly to profess the Christian Religion; and then afterward, the Faith having been first received in the Empire of Rome, and other places, went on constantly for twelve Generations (one Nation after another giving up their names to Christ in Baptism) throughout Europe, Asia, Africa and America.  
13. The successful work of Divine Providence was very evident and remarkable in founding the Churches of the Slavonic Counties, situate all along on the Eastern parts of Europe: Among whom the plantation of the Gospel being planted in the Apostles times, proved a fair crop in the fourth Century, & by degrees extended itself in those parts, making the Churches there sometimes bigger, sometimes better; it faring also with them now and then, as with the Moon, still to have their light impaired by wanings, spots, and misty overcasting. Let me briefly sum up the whole evidence hereof, as may serve to quicken us even at this time to go forward from good to better, till we take up at length with some, attainment worth the acquiescing in.  
14. That the Gospel was planted in those Countries in the Apostles times, we have the Apostle of the Gentiles for a witness, who writes thus to the Romans, c. 15. v. 19 I have filled all places with the Gospel, even from Jerusalem to Illyricum round about: And he tells Timothy, 2 Tim. 4.10. that Crescens went into Galatia, Titus into Dalmatia: Now both Illyricum and Dalmatia are parts of the Slavonic Country to this day; and that that Plantation did not come to nothing, it is evident, in that Jerome being born at Strido, a City in Illyricum, to advance the success of the faith received in his own Country, translated the Books of the Divine Scriptures into their Mother tongue; by means whereof the Slavonians were the first of all the parts of Europe that were entrusted with the Oracles of God in their Mother Tongue. At this very day do these countries' glory in that Translation, and will use no other, although the language of that people be so much altered, that the common sort of them in many things do not understand that ancient form of speech. Therefore their Priests (the Ruttenians, and the Moscians) are fain to study that ancient Language, as we do the Latin.  
15. That the Churches in these countries' did very much increase, we may easily gather from the sixth Synod of Constantinople, held in the year of Christ 680. making very remarkable mention of the Slavonians, in these words, This Council being at the best but low and obscure, expected the help of all, neither aught that which one part doth, be hid from the other; especially, for that it is well known, that in the heart of the Countries, we have very many Fellow-servants, both Longobards and Slavonians, which are still busily scrupulous and inquisitive about this matter, etc. Whence it is plain, the Slavonians were at this time Christians, and also such as abhorred Image-worship, in as much as they durst not join with that Synod which stickled for Images.  
16. Moreover, in the Age next following, God opened the Door of the Gospel to whole Countries of the Slavonians; and the occasion was this, The Bulgarians (a Country of Slavonia) infested the neighbouring Empire of Constantinople with continual wars, till Michael the third being Emperor, made a peace with them in the year 845. restoring to the King of the Bulgarians his Sister, which the Grecians had taken in battle. Now this Lady being in her Captivity seasoned with the Christian Religion, prevailed with her Brother to renounce Heathenism, and turn Christian. Hereupon his subjects following his example, embraced the same faith: By this means, the Bulgarians became the first fruits of the Slavonian Nations unto Christ. Other people in those Coasts or Regions about Danubium, Greece and Italy, of the same Language, presently treading in their steps; viz. the Moesians, Rascians, Servians, Bosnians, Croatians, etc. which contributed much assistance to Cyril and Methudius, they being Grecian Bishops, but ready and expert in the Slavonic Tongue. These passing on, and about the year 861, entering into Moravia, (then by the Germans called Marcomannia) there also they converted unto Christ Suatoplucus their King; and a little after that Borivoius a Duke of the Bohemians. From thence the brightness of the Gospel darted into Polonia, in the year of Christ's 65. the 71 year after the conversion of the Bohemians, of the Moravians the 104. of the Bulgarians the 120. Fifteen years after this, in the year 980. the Russi, and the Mosci, and the Slavonian Counties, turned wholly to the Christian Religion; Anna, Basil, the Emperor's sister, being given in marriage to Wlodimire a Kyoviensian Duke.  
17. From hence it appears, that all these Countries converted by the means of the Eastern Church, even the Bohemian too were Christianized with the Grecian Rites and Forms. But the Pope of Rome, which even at this time lay in wait to make a prey of all the Churches in the World, let slip no opportunity whereby he might bring them under the yoke of his jurisdiction. What opportunities were given, I must in brief relate, were it only for the sake of Bohemia.  
18. Satan, the Enemy of our Redemption, raging at the beginnings of Salvation in Bohemia, suborned, secretly plied his Incendiaries, by which that part (those of the Nobility and Commons which stiffly adhered to Gentilisms) being incensed and hurried into a Doglike madness, presently banish Borivoius, and then (his Nephew Wenceslaus, with his Grandmother Ludomilla, being dispatched by Martyrdom) substitutes Boleslaus, a sworn Slave to Heathenish Superstitions. By whom many of the Noblemen, and even all their Sacerdotes or Ministers, were either slain or taken captive, and so imprisoned or banished, and driven into the neighbouring Provinces of Germany, until the year 940. when Otto the Emperor coming upon them with an Army, cooled their courage, restraining their fury, making Boleslaus restore the Temples, and call home the banished, and take order that Children be initiated with Christian Rites, i. e. baptised. Thus the Bohemians were first brought again under the power of the Roman Emperor, and then presently fell into the snares of the Roman Bishop upon the next occasion, which was in this manner.  
19 Good Bolestaus (son of the Tyrant of that name) being desirous very much to propagate the Christian Religion, founded a Bishopric at Prague, and endeavouring ●o procure a person of great experience for the Pastor of that late scattered Church, there was one Ditmar a Saxon, Canon of the Archbishops See of Magdeburgh lately founded, commended and chosen. At the inaugurating of this Saxon, was present the Archbishop of Moguntia (by the French called Mentz:) But he prescribed to the new Bishop of that new people such Laws (enjoining and giving him in charge (by express command from the Pope, the Roman Liturgy in the Latin Tongue, as offended the Bohemians; and they not enduring that Divine Service should be celebrated in an unknown Tongue, were fain to seek at Rome by certain Agents (Bolehest, Mislebor, etc.) the wont use of their Mother Tongue in the holy things (in the year 977.) and they obtained it. But that one generation passing, Gregory the seventh, called Hilderbrand, took it away again by an inhibitory Edict sent to Wratislaus Duke of Bohemia, in the year 1079. Which Edict in the very terms thereof, is extant in the History of the Preservation of the Bohemian Church, chap. 5. Since that time, there hath always been a contest between the Bohemian and the Roman Church; the one always putting on, the other always shaking off the yoke of their Superstitions, even to this unhappy age of ours, wherein she is fain to couch under her burden; which especially as to the chief passage hereof, it will not be amiss briefly to relate.  
20. The next age Coelestinus the Pope going about to obtrude on the Bohemians, the command concerning the single life of the Clergy, his ●egate; viz. Peter Cardinal of Lalavie, very narrowly escaped stoning by the Ministers and Prelates of Prague, an. 1197. this is attested by Hag●eius a Pontificial Writer.  
21. After this, that generation passing, there began to be obtruded on the Churches the opinion of Transubstantiation, together with the Sacrilegious communion of the Eucharist in but one kind: But in Bohemia this was not imposed till the year, 13●1. when Charles the fourth King of Bohemia, and Emperor of the Romans, changing the Bishopric into an Archbishopric, and founding an University at Prague, sent over for Masters and Doctors out of Germany, F●ance and Italy: So these being abroad trained up in the custom of Communicating in one kind, began vehemently to urge it here; the Bohemians on the other side not enduring this innovation, but stoutly setting themselves against it.  
22. Amongst and above all the rest of the zealots, there was a certain person, descended of a noble Family, by name John Milicius, Canon of Prague, and Preacher in the Cathedral Church: Which (with his Colleague Conrade Stickna) vehemently thundered against the encroaching abuses which were so apparently and notoriously contrary to the Word of God. Notice of this being given to Pope Gregory the eleventh, he dispatches a Bull, whereby Milicius with his hearers were excommunicated, he also being given over to the new Archbishop (Ernest of Pardubitz) to be corrected: Who presently committed Milicius to Prison; but because of the fear of the people, he was set free again, and then banished, in the year, 1366.  
23. To be Successor to him, there was appointed Mathias Janovius of Prague, Confessor to Charles the fourth: But he nothing daunted at the hard measure of his banished Predecessor, perfi●s shortly to assert the Communion in both kinds. Also, he solicited and persuaded Caesar to call a Council for the abolishing of the many growing abuses. But then when Caesar began to negotiate this business with the Pope, the Pope was anygry, and so instantly urged the compelling and suppressing of he busy Heretics; that Charles being infatuated by the Authority of the Pope, banished his Confessor out of his Kingdom, howbeit he had much place in his affection. Afterward he returned indeed, but passed the remainder of his life in private, unto the year 1304. wherein he died. It is testified, that a little before he died, he uttered these words, to the comfort of his friends, The fury of the Enemies of the Truth, hath hitherto prevailed against us, but it shall not always be so, for there shall arise a mean people without sword or power, which they shall not be able to deal withal.  
24. It is worth the noting, that the Bohemians were not only acted by the S. Spirit within, but also put on with the concurrence of the godly every where, (observing and detesting the Abomination of Desolation) viz. from the University of Paris and Oxford, where they traveled for the advancement of Learning, and came away enriched with the light of sounder knowledge; especially John Wickliff: Whose letter to John Huss, being then a young man, written in the year, 1387. being the year before he died, I find yet extant in some ancient Records, and here insert as followeth.  
Happiness, and what ever can be thought of, which is dear and desirable in the bowels of jesus Christ.  
MOst dear Brethren in the Lord, whom I love in the Truth; and not I only, but also all which have known the truth: That truth, I mean, which by the grace of God is, and abideth, and shall be in you for ever. I joyed very much in the Brothers which came from you, and produced a testim nigh of your fa thfulness, and that you in the Truth. I hear Brethren, how Antichrist d●th vex you, brin●ing many and various Tribulations upon them which believe in ●hrist. It is no strange thing it should be so with you, in as much as the Word of Christ is oppressed by the adversaries in all the World, and that great, red, and many headed Drag●n, mentioned by John in his Revelation, hath sent out of his mouth a great flood upon the Woman, to overwhelm her: But the faithful Lord will certainly deliver his one only, loyal Spouse. Let us be strengthened in the Lord our God, and in his immense goodness, firmly believing, that he will not suffer his dear ones to fall away from their godly purpose: only let us love him (as we ought) with our whole hearts. Afflictions should never pr●ss us, if iniquity prevail not. Let no distress or pressure therefore for Christ's sake cast us down, seeing we know, that the Lord chasteneth whomsoever he receiveth for his sons: For the Father of mercies is pleased to exercise us with many troubles in this present life, that he may spare us hereafter. Th● Gold which this Supreme Artificer chooseth, he will here have it purified by fire, that hereafter he may lay it up amongst his most pure, everlasting Treasures. We see our time here is short, and swiftly passing away, but the life which we expect then is blessed and eternal. Let us labour then, while we have time, that we may be counted worthy to enter into his rest. What else, I pray do we beh●ld here but grief, vexation, weariness; and which should affect the faithful most, the contempt and treading under foot of the Divine Law? Let us then strive to our utmost, abridging our senses of those transitory fading, vain things, to attain those things which abide for ever. Let us observe the conversation of our Fathers of old, see the Saints in both the Testaments, what st●rms and tempest's they endured in the Sea of this World; what Prisons, what bonds, how they were stoned, sawn asunder, and slain with the ed●e of the Sword, how they went about in Sheep skins and Goats skins, etc. as the Epistle to the Hebrews records at large: They all going the straight way in the steps of Christ, who hath said, Where I am, there shall my servant be. We therefore having such a cl●ud of witnesses of the Saints of all former ages to compass us about, let us lay a●ide whatever weight there is in us, and the sin which round besets us, and run with patience the appointed race, looking to Jesus the Author and Finisher of our faith, who for the joy set before him, endured the Cross, and despised the shame. Let us remember him which suffered such contradiction of sinners against himself, that we faint not in our hearts and fall away, but let us with our whole heart seek help of the Lord, and fight manfully against Antichrist his Enemy. Let us love his law in our hearts, and not he unthankeful in his work: But in all things carry ourselves with assurance, according to the measure of faith which the Lord giveth us, and be strong in the cause of God, and the hope of the Eternal Reward.  
Therefore thou Huss, my dear Brother in Christ, unknown indeed unto me by face, but not in faith and love (for the uttermost ends of the earth cannot set them asunder, which the love of Christ hath knit together:) be strong in the grace which is given to thee, fight as a good Soldier of Jesus Christ, both by word and work, Doctrine and conversation, and gain whom you can to return to the way of the truth: Inasmuch, as the truth of the Gospel ought not to be suppressed in silence, for the erroneous lying decrees and defections of Antichrist: do you therefore rather, notwithstanding the designs of Satan, comfort and establish the members of Christ, for that Antichrist shall shortly by the will of God be finished, I am very much rejoiced, that in your Kingdom, and other parts, God hath so strengthened the hearts of some, that they suffer Prisons, Banishment, yea, death itself, for the Word of God, and that with joy too. Dear Beloved, I have little else to write: I must needs assure you, That I would gladly do any thing to strengthen you, and all the lovers of Christ's Government. In the love of the Law of God, remember my most affectionate salutation to them, from the bottom of my heart, especially to your partner in the Gospel of Christ, entreating your prayers for me, and for the whole Church of Christ. Now the God of Peace, which brought up from the dead our Lord Jesus Christ, the great Shepherd of the sheep, by the blood of the everlasting Covenant, make you ready to every good work, that you may do his will, working in you that which is pleasing in his sight, through Jesus Christ, to whom be glory for ever and ever. Amen.  
25. Huss being as now, Professor of the University, and afterward, Anno 1400. made Preacher of Bethlehem, the University Church, he took heart very daringly, to inveigh against those now overflowing Abominations, and wield openly against them the Sword of the Divine Word, with great applause among the people, not only at Prague, but through the whole Kingdom. It very much revived his spirit, that the same year Jerome of Prague being returned out of England, and bringing over Wickliffs' books with him, rooted up the present prevailing errors with the like boldness in the Schools, as Huss did in the Church. Against these pious designs, to clear the Church of the infection of Superstition, the Academics which were Foreigners (overnumbering yet, and overvoting the rest) opposed themselves all they could, and passed a Censure upon Wickliffs' Articles. But the Bohemians debated the Prerogative of Elections with the Pope's Abettors; making it good, that it did belong to themselves as Natives, and not to them being strangers. The debate being referred to King Wenceslaus, (son to Charles) he gave sentence on the Bohemians side. Hereupon the Germans being angry, went away from Prague by Troops (which occasioned the erecting of the Universities of Lipsia and Erfurd) and the Bohemians chose and created Mr. Huss Head of the University in the year, 1409.  
26. The Monks being cast off by the King and the University, stir up the Archbishop, and prevailed with him, July 16. Anno 1410. again to damn Wickliffs' Positions, and that his books should be burned. This abuse the academics reflected upon them, with another. For the next year 1411. Pope John, preclaiming wa●s against the King of Naples, sent Indulgences abroad to be distributed to them which would take up arms for the Church party And one of those Trash-merchants being come to Prague, caused the Monks to do their office in pronouncing the said Bulls: Whereupon not only did many of the godly of the common people publicly remonstrate against these do, but the next day Mr. Huss also exhibited Propositions against the superstitious Indulgences, and openly shown the vanity of the Authors of them: And when nevertheless, that Popish Trifler persisted, the whole throng of Studients rushing upon him, forced away his Bulls from him; and taking one of that gang out from among the rest of his company, and dressing him up in a Harlot's atti●e, with his breast all stuck with Bulls, they tie him to a cart, and carry him about with shouting acclamations: This old Wizard all the while alluring to himself with enticing words and gestures, the rout that flocked about him, and distributing his cursed Pardons to them. At length, in the midst of the Marketplace, they burned all the said Bulls, together with the Letters of the Papists and Prelates.  
27. The Pope being enraged by all these do, summons John Huss to Rome; and because he refused (being dissuaded by the University and Nobles) to make his appearance, Pope John the 23. prohibited by an Edict the Celebration of the Sacrament at Prague; for that John Huss that excommunicated Heretic and Impostor was there. Hereupon Huss seeing the Magistrate incensed, the common people divided, and all things in a hurry and confusion, of himself withdraws from Prague, and preached the Word of God from house to house, until such time as he was cited to Constance, to give an account of his doctrine, he obtaining the King's Letters for his safe conduct thither; but how he with Jerome of Prague was there treated by the Council of the Roman Synagogue, the story tells us, viz. they both were burned, Huss in the year, 1415, July 6. and Jerome, 1416. May 30. etc. See their martyrology.  
28. After this, Husses Works were put out in the Latin Tongue in Folio, and Otho Brunsfels hav●ng by him some other Manuscripts of his printed them also in Quarto, dedicating them to Mr. Luther, viz.  

1. The Anatomy of Antichrist, Book 1.  
2. Antichrists Mysteries of Iniquity.  
3. The Revelations of Christ and Antichrist.  
4. The abolishing of Sects and Traditions of men.  
5. The Unity of the Church, and avoiding Schism.  
6. Evangelical Perfection.  
7. The Mischief of Humane Traditions.  
8. The Kingdom, People, Life, Manners of Antichrist.   
Some other Fragments, viz.  

1. Of avoiding Contention in Dispute.  
2. That the Apostles wrought with their hands, being contented with little.  
3. What it is to departed from the Faith.  
4. Explanation of Gen 49. Dan shall be, etc.  
5. The Abomination of Desolation.  
6. The Mystery of Joseph and Pharaoh.  
7. The Comparison of Unchaste Women with Antichrist.   
There is extant also in the Bohemian Dialect, which are not found in Latin, as the Postils upon the Dominical Gospels, full of Spirit and zeal, against all manner of corruptions in the Church of Christ, etc.  
29. The Nobles of Bohemia and Moravia heinously resenting the blood and execution of their Doctors by the Pope (contrary to the faith of his Engagement) in the name of their whole body, send Letters, subscribed, signed and sealed with all their hands and seals to the Council, charging it upon them, that they had unjustly condemned their Pastor, an innocent person, and a pious, holy, faithful Preacher of the Truth. Given at Prague, Decemb. 21. 1416. (the Authentic Copy of which Letters, as I am assured by faithful witnesses, are kept in the library of the University of Aberdeen.) The Synod returns no answer hereunto, but writ to some which they knew were still intoxicated with the Roman Superstition, and set in places of pre-eminence (viz. John of Michelsberg, Alseus Skopek of Dubba, Albert of Koldits, &c) requesting and adjuring them to do the commendation of the Roman Catholic Church to them, and to the ●egat of the Council John Litomislene a Bishop, and that they would assist them in beating down heresy. Given at Constance, March 22. in the year, 1417.  
30. Thus the Bohemians being alarmed by the Council unto mutual discords, strifes, brawl●, and animosities, were exaspered every day more and more, and the Mass-Priests from their seats denounced the sentence of Excommunication against the Hussites, and doomed them with curses, persecuting them, and spoiling their Churches where ever they could. Hereupon in the year, 1419. July 30. there was so great a tumult at Prague, that the popular rage prevailing there were twelve ancient Senators of P●ague, with the Governor of the City, thrown out of the windows of the Governor's House, to fall upon the spears point.  
31. Not long after, Wenceslaus the King being deceased without Heir, Sigismond his Brother (King of the Hungarians and Romans) took the Kingdom, and by Delegates (for himself came not there till afterward with an Army) enacted many things to the prejudice of their Consciences. By this means it came to pass, that the Hussity (now so called) chose for their Captain John of Trutnow (Nobly descended, educated at the Court, expert in War, whom because he had lost an eye, they called Zisca, or one-eyed) which performed dreadful exploits, as is known in story. This man pitching down with an Army in a stony Mountain place, ten miles from Prague, built a wall about him, and so founded a City, which would bear a battery if need were (as indeed there was need) and they called it Tabor, i. e, a Castle.  
32. For howbeit the new Pope, named Martin the fifth, chosen by the Council of Constance, enticed the Bohemians by charming Letters sent to them, 1418. to renounce the errors of the Wicklegians and Hussites; yet afterward, 1420. Excommunication being denounced against them at Florence, he invited and animated to Arms against them, Caesar, the Kings, Princes, Dukes, Marquesses, Earls, Barons, Governors, Cities and Commonwealths; and adjures them by the Wounds of Christ, and the happiness of every one of them, that with joined forces they would set upon them, and utterly root out such a Sacrilegious, cursed people.  
33. Sigismond the King being inflamed with this Incentive, together with all Germany, and the adjacent Kingdoms, prostitutes himself to be as Agitator on the behalf of the Antichristian Tyranny; and a little after that same year, enters Bohemia with a puissant Army, and infected it with war for ten years. This is called the Hussian, or Hussites war: Of which Aeneas Silvius (afterward proving Pope Pius the eleventh) writes, that it would gain more admiration than credit with Posterity; for designs were managed on their part without any success, Zisca the Captain of the Bohemians always getting the better.  
34. Besides, at home also the affairs of the Bohemians were in great confusion: For some abetted Caesar and the Pope; others maintained the Sacrament cause of the Cup: So that both were incensed unto onslaughts on each other, with horrible outrage; the Papist especially raging against the greatest Zealots against the Superstitious, as it is recorded in the History of the Persecutions of the Bohemian Church, Chap. 10. where many instances of Martyrdom are recited.  
35. So that the Bohemians falling into Schisms among themselves, the greater part of them, which was the worst, helped on the Persecution of the true faithful Christians. They had been indeed all zealous in opposing Antichrist, after the example of Mr. Huss: but now, by reason of his death, they being destitute of some eminent, prudent, valiant Person to b● their Captain, which might keep the hurrying rout in some good order, they fell a pieces one against another, and stirred up cruel dissension among themselves; for the meaner sort, both of the Laity and Clergy, only letting out their strength for the Cup-communion (whence they were called Calixtini) were securely negligent of the other points of Mr. Luther: But the Taborites (among whom Wencenslaus Coranda, and Nicholaus Episcopius far excelled the rest) with a few others, attempted to keep up simplicity and purity in all the Articles and Ceremonies. The one part cried, we must not separate from the Church in all Rites; the other, we will not endure any Superstitious Altars.  
36. Some persons also stepped in under an hypocritical disguise, which to promote the Kings and the Pope's cause, widened the breaches, and traducing the Abettors of more pure Doctrine, with the odious name of Piccardi, stirred up the common people's abhorrence of them. Now the Waldenses were called Piccardi, who in former time being banished out of France, seated themselves in Austria, and had been there branded with the name of the foulest Heretics: Nay, some also there were that so powerfully wrought upon Zisca the Captain of the Taborites, that he came over, and adhered to the Calixtini, and Persecuted the said Piccardi with fire and sword, even as much as the very Pontificians did. Thus tumultuously were all things in all places carried.  
27. So that truly, it had been no wonder, if the Pontifical Faction had utterly rooted out this people, they being at such variance among themselves: But wonderful was the goodness of God, which so wisely overruled Humane folly, that neither foes nor friends got any thing of which they could boast themselves: For as often as the King came near the self-divided Bohemians with his Army, so often did they, renewing peace among themselves, make good the common cause with common strength; Zisca and Procopius both as one Captain of the Taborites, having the chief conduct of affairs, and God granting them wonderful successes and victories.  
38. Now therefore the King and Pope seeing they could make no work of it by force of Arms, betook themselves to fraud; and calling yet another Council to Basil (in the year 1432.) there very fairly cog the Bohemians into a friendly Treaty about these differences; and for their public security, they would give them any satisfaction whatever they would desire. The Legates then being sent to the Council, among whom of Divines, the chief were John Rokyzanus Bishop of Prague, and Nicholaus Episcopius Bishop of the Taborites; of the Statesmen, Procopius Holy, Duke of the Taborites, Wilhelmus Kostka Baron of Postupira, etc. They were courteously entertained; and their Questions or Positions being demanded, they offered four Articles, which they desired might be granted them, or they were ready to make them good. The Articles were thus form:  

1. That the use of the Cup ought to be restored to the people, and all the holy things to be celebrated in their Mother Tongue.  
2. That the Clergy must have no secular Government.  
3. That the Word of God must be freely taught.  
4. That public offences must be publicly reproved.   
The Pope's Legate demanding, Whether they had any more? for he was told, that they held, that the Orders of the Monks was from the Devil. Procopius answered, Why, whence can it be, which is instituted neither by Patriarches, nor Prophets, nor by Christ, nor his Apostles, etc.  
39 Then appointed they some on both sides, to hold the Disputation concerning the Questions given, and the Dispute lasted full fifty days. Now when they could not confute the Bohemians, they came to a friendly Composition; and all things were so carried (Rokyzan being charmed and he enchanting others with the hope of an Archbishopric) that the said Articles were yielded to the Bohemians, only, that they should promise to return to their obedience to the Roman See, and to observe the Ceremonies thereof. This Transaction they called Compactata, i. e. Articles of Agreement, or Covenants; and so the Legates were dispatched from the Council, and the King into Bohemia, to acquaint them, That the Bohemians were received into the bosom of the Church, and esteemed as dear Sons thereof. They call a Convention of Estates, wherein Rokyzan sets before them in much state of words, how that according to their own hearts desire, they had now obtained those things for which they had so much wasted the Kingdom's treasure; telling them, that now they had better thoughts of the King and Pope, than sometime afore, when they called them the Apocalyptical Whore and Beast.  
40. It grieved most of them, especially the Zelots of Tabor, that they should thus swerve from Husses steps, and return into the Tents of Antichrist again: So that they opposed the agreement what they could, and it came to blows again: But herein the Taborites were worsted, and fain to yield, being so grossly beaten out, that they could not rally to make any further head or attempt. So that they had nothing left to defend themselves withal, save only the Sword of the Word, and the Shield of Patience. This was done in the year, 1434.  
41. In year 1435. Rokyzan was solemnly in the Convention of Estates chosen Archbishop; but he taking it impatiently that his Consecration with the solemn Rites, was put off by the King, and he deluded, began again, together with his Faction, to bustle against the injustice of the King and State, and domineering power of the Pope: But fearing the King, he withdrew himself from ●rague for three years. For a little after this time Sigismond died, and Albert his Successor also within two years' space, leaving behind him his Son Ladislaus, who had been brought up with Frederick the Emperor.  
42. Now here in the interregnum, and much more when Ladislaus being deceased, George Podebrand (whom Rokyzan had fully at his lure) succeeded, began that prophecy very much to be fulfilled, Manass●h shall devour Ephraim, and Ephraim Manass●h, and both shall be against Judah: For the Pope with Interdicts, Censures, Execrations, raved against George, and the Calixtins, they banding back again upon the Pope and the Monks, even as good as they brought: but those which were truly faithful, were oppressed between both, till those which remained of the Taborites, were quite down and under foot.  
43. For Rokyzan speaking them fair by himself and others, making them believe, that he was still ready to yield, if they could make it appear, that the truth was with greater purity on their part; and that he would not have himself, nor any of his own party Judge of his cause, but that the Estates in their public Convention, should take cognizance thereof, and give judgement thereupon; The Taborites assented: And being confident of the goodness of their cause, appeared with them at the Convention; where after many bicker, Umpires were chosen to give the ultimate verdict, to be confirmed by the Authority of the Convention, so that it might not be lawful for either part to make any more appeals, but forthwith be bound to fall to one part. They then coming to the issue for agreement (it being so laid before) gave it for Rokyzan. The honest and simple Taborites at last, perceived how they were abused by fraud, yet not daring to do any thing against their Covenants, They promised consent in the Rites, and when they were returned home, and were negligent to reform in the Church (i. e. which is all one as to immerse it again in Superstition) the Viceroy George coming upon them with an Army, laid siege against the City, and compelled the citizens' to yield and resign up the Priests to their dispose. He then committed them to perpetual imprisonment in the Castle of Podebrand and Litz: Martin Lupacius with some others going over on Rokyzans side.  
44. But when as for some years' space, the Bohemians had in vain solicited the Investiture of their Archbishop, and the Pope still refused to hearken to them in this matter, unless Rokyzan would part with the Cup: (yea, moreover, 1448.) sending the Cardinal of St. Angelo to Prague, under pretence of a Treaty, gave order to surprise and force out of their custody the Compactata, or the Covenant-Rolls, wherewithal he was fled; but being called back, was compelled to restore them, and let them go:) Rokyzan resuming his stomach against the Pope, justified it, that he was that great Antichrist spoken of in the Apocalypse and Daniel. And we (saith he) unless we fall off from obedience to him, are an undone and a damned people: telling them, that they must have for the way of Religion; not the Compactata, or the Scroul of Agreement, but the Law of Christ: that all things of the Pope's way were to be laid aside, as being impure; and all things to be wholly reared up out of the foundations of the Apostles: In a word, he so paid Antichrist, that most of them believed him to be a second Huss, and were in expectation of no less than a full Reformation.  
45. But because he did not put his hand to the work all this while, they of his Auditory, which were more real, (of which the very chief was Gregory, Rokyzans Nephew by his sister, a man of a Noble extraction) saying their heads together, come to Rokyzan, lay open their troubles of conscience, and ask his advice. He entreated them lovingly, and commending their zeal, produced them some Tractates to read concerning the Abomination which was crept into the Church, and so kindled their zeal yet more; but withal, adv said them to silence and patience. When yet again the third time, their number being now increased, they were instant with him, that what he had declared for in words he would not delay in very deed to perform, He answered, it was a business of great concernment and difficulty, wherein nothing could be done suddenly, etc.  
46. In the mean time, Rokyzan bestirs himself all he could against the Pope, endeavouring also the joint consent of the Gre k Church: For because the decree of the Florentine Synod (by which the Bohemians were again as Heretics cut off from the Church) was come forth, there was holden at Prague (in the year, 1450.) a Convention of Estates, and a Synod of Priests. Now here it was, that by Rokyzans advice, and the common consent of the Estates and the Clergy, an appeal was made to the Greek Church, and Legates were dispatched away with Letters to Constantinople. The Greeks when they had heard the Contents of the Doctrine delivered by the Legates, they joyed in the mutu l consent; and returning Letters to the Bohemians, confirmed them in the faith: Adding also, a promise to ordain them Ministers for their Church. But these things lying yet in hope, coming on slowly, giving some ground of hope, Rokyzan doth again animate his Clients, and openly gives them to understand, that it was hopeful that a Reformation would even now shortly appear. For, said he, taxing the many abuses, we do but touch some things which lie uppermost in the surface; but they will appear shortly who will rip up the Foundations of Truth from the bottom.  
47. Thus when he had whiled of these godly souls unto the seventh year; being again advised with, he said, He had now cast about all things in his mind, and did not see what to resolve upon, unless to make a separation wholly, as well from the Calixtines as the Papists; for now all was full of Abomination, and the mischief was past cure. To the like effect was also the advice of Lupacius. They said, then let us fall off, we will own, honour, follow thee for our Leader, Doctor and Father. But he answered, You lay upon me, said he, a hard task: you are too bold, the matter is full of danger, and the like.  
48. Constantinople was now again in the year, 1453. sacked, and spoiled by the Turks: at which time two of the dispersed Grecians escaping, come to Prague, and there were made welcome by Rokyzan, he after much conference with them about Religion, admitted them also to the Celebration of the Lords Supper. At which, when they saw that here even amongst these, the simplicity of faith was so much defaced in Superstitions, those good zealots were yet more troubled in their minds, seeing what to fly, but not having what to follow.  
49. Therefore they come again to Rok●zan, and beseech him for the sake of the glory of God, that he would pity the souls of his beguiled people, and not leave them in so great an apparent hazard of Salvation. But he good man, having not so much courage, as to despise the (hitherto plainly vain) hope of Archepiscopal glory, and to choose shame and the Cross, with the people of God; was now wrath, and upbraided them with their importunity, and bids them they should let the business fall, and withdraw from him; that he would beg for them of the King (George Podebrand, which to gain the Crown, had sworn obedience to the Pope) some place where they might live safely, and serve God with a pure conscience.  
50. And he obtained the Principality of Litica in the mountainous places of the neighbourhood of Silesia, whether presently the Citizens of Prague, both Bachelors and Masters betake themselves; others both Commons and Nobles learned and unlearned elsewhere thereabout, in great numbers, giving themselves diligently to the reading of the Scriptures, prayer and works of piety. Their Pastors were of the Calixtines which renounced the superstitions, and addressed themselves after the form of the Apostolical simplicity; among which Micael Bradacius Pastor of Zamberg, a pious and devout old man, was the chiefest. These all called one another mutually, by the common and (to the godly) dear name of Brethren and Sisters; by which means it was, that the title of the Brethren of Bohemia is given to them by way of eminency even to this day.  
51. They began indeed to call themselves The Brethren of the Law of Christ, as well to distinguish themselves from the orders of the Papists (as also from the Benedictines, Franciscans, etc.) as to insist upon the foundation of Mr. Huss, viz. That the Law of Christ is sufficient for the Government of the Church Militant, etc. But afterward when they observed it was drawn into a calumny (the adversaries crying, that they founded a new Order of Monks) they left it off, saluting one another not amiss with the title of THE BROTHERLY UNITED CHURCHES, or the UNITY OF THE BRETHREN. For as the Church is the company of them which are called out of the world to partake of salvation, by Faith in Christ, knit together by the Laws of mutual charity; even so Unity Ecclesiastical is with us the company of Churches knit together in the Laws of mutual love, for the mutual edification of one another, in the common salvation; fully according to the mind of the holy Ghost, Psal. 133. and Ephes. 4. and elsewhere set down in the Scriptures.  
52. But Satan was wroth, with those beginnings of the Church, undertaking a Reformation according to the Laws of the Gospel; he therefore raised a new and horrible tempest to overwhelm it; for the fame of this flying all abroad, the Priests every where stirred up the people to hate them; Choke (they cried) choke the spark lest it grow into a flame. Rokysan himself (who one would think strange) puts on the disposition of an enemy, and accuses them of headstrong impiety; for there was no want of such as would traduce them to the King and Consistory, with variety of imputations.  
53. Hereupon it came to pass (in the year 1461.) that our Brother Gregory, with some others, visiting the Brethren at Prague, they being assembled together in a certain house were betrayed and taken: Where take notice of this remark of providence; The Governor entering, stayed at the door of the room where they were met, and bespoke them in these words of Scripture, All you that will live godly in Christ Jesus shall suffer persecution: You therefore that are here follow me to prison, for he was a good man, and meant well to the business of the Brethren, but could not do otherwise because of the command of his betters.  
54. The King by reason of the complaints the wicked made of them to him, was persuaded that the Brethren of the Taborites (as they called them) had some plot in hand, therefore he commanded that that holy man Gregory should be put upon the rack; but he falling into a deep Trance or ecstasy, felt no pain, and so they left him upon the rack by the tormentors for dead. Rokyzan his Uncle, coming in to him, and finding him dead on the wrack, lamented over him with many tears, redoubling it, I would I were in thy place, O my Gregory, but he afterward, coming to himself, related the vision, which in this wheel he had seen; That he was carried into a most pleasant meadow, in the midst of which stood a tree loaden with fruit, and many kinds of birds sitting on the leaves, feeding on it; there standing in the middle a youth governing the birds with a cane, so that none of them durst get away out of order. In which sight without doubt, God intended to give the picture of that Church whereof he was as the Patriarch. He saw also other three men keeping the same tree; which six years after when they were in very deed chosen by vote to be the Superintendents, he remembered and assured us that they were the very same, by the very lineaments of their faces, in that vision.  
55. So Gregory by the mediation of Rokyzan was dismissed, but then Patents came forth by the King's order, inhibiting all the Pastors the ministration of the holy Ordinances without the ceremonies, and threatening the punishment of death to any that should dare to adminster without the said ceremonies to the Brethren, known by the now odious name of Piccardi. The Brethren therefore being reduced to great straits, and as sheep bereft of their shepherd, run to Rokyzan, beseeching him by the glory of God and his own salvation, that he would not desert that cause which he knew to be Gods, nor hinder the turning away of many from the way of error, which they were earnestly providing for, and that he would not by any means withhold the known truth in unrighteousness; That even the chief of all the Clergy in the Kingdom must give an account of all, both things and persons wherewith they are entrusted, and the like. But when they saw he was hardened, at length they took their leaves of him, inserting these words in their last letter. Rokyzan, thou art of the world, and wilt perish with the world.  
56. At which words being vexed, he exasperated the King again against them, and out comes new Patents in the name of th● King and Consistory, That those execrable persons should not be tolerated in any place of Bohemia or Moravia; But (howbeit they were not wanting which would have them taken and put to death) yet Jodocus Rosenbergius, Bishop of W●atislavia, dissuaded them from it, giving this reason, that Martyrdom was as half-raw-rosting, which easily breeds worms (meaning that the faithful multiplied by being diminished by martyrdoms) and that they would be better reduced, if they were banished in all parts: For when they are come to that pass (saith he) that they know not which way to turn themselves, they will return to their sound mind.  
57 Upon this a sore Inquisition was resolved, and executed upon the Brethren, and so hot it was, that most of them, especially the chief being dispersed into the Mountains and woods, dwelled in caves or dens; neither yet there being sufficiently safe, therefore they dared not to make any fire for kitchen use, save only in the night, lest the smoke going forth should betray them; and then sitting about the fire in the sharp cold air, they would spend their time in reading the Scriptures and holy conferences; and as oft as they came forth in the deep snow to provide them necessaries, lest they should be traced, they trod all in the same foot-prints, the last man drawing after him a Turpentine bough to cover all, that it might seem to be only the tract of some Countryman drawing about some bush-wood. From this their dwelling in such lurking places they were afterward in a scoff called Jamnicis or Cavers.  
58. Moreover these Brethren made a certain order among themselves, that the Seniors should be chosen by votes, and have the ordering of affairs allotted to them, and the rest promise to be ordered by them; then with the advice and counsel of these, the chief (of them which were of the dispersion through Bohemia and Moravia) being called, they held Synods in those mountains, and made certain decrees, viz. How they should carry it among themselves, how towards others, friends and foes, also Kings and Magistrates, and the like, often setting apart times of praying and fasting among themselves with the dispersed, and consulting out of the word of God about those things which were needful for a reformation of life and Doctrine.  
59 Their chief care was for Pastors of souls, where they should procure them, when they which they now had were deceased; that to expect till some of the Roman Ordination should out of love to the truth come over to them, was a matter of uncertain hope: And they remembered that Rokyzan did often affirm professedly, that all things must be reform to the very foundations; that therefore Ordination was to be set on foot at home, by that power which Christ hath given to his Church, That while they had some ordained among them, they should ordain others, and they again others still to succeed them, and their desires inclined much this way, as also their judgements. But there was one thing which did strike their hearts with some fear, whether that Ordination would be legitimate enough, if a Presbyter ordain a Presbyter without a Bishop, and how they should be able to defend such ordination if it should be called in question, either amongst others or their own.  
60. At length after many perplexing thoughts for some years together, it was agreed (in the year 1467.) that the eminentest men out of Bohemia and Moravia of about fifty years old, should with many tears and prayers poured out to God (resolve to make evidence of the will of God by lot) that he would be so pleased to declare whether that which was propounded were acceptable to him, and seasonable at that time. Then they by votes chose from among them nine men, which they judged fit before the rest to take the office of the Ministry upon them; and they put into the hand of a child (called into the Assembly, not knowing what was doing) twelve hidden lots or schedules, and bid him distribute to these nine; nine of them were blanks; EST, It is he, being written upon three only; whereupon it might have so fallen out, that all the nine might have had blanks, and this was to be the discovery of the negative will of God; but so it came to pass, that those three that were written on, did alight into the hands of three among them, viz. Mathias Kunwaldius, a most pious person, Thomas Prelaucius, a very learned person; Elias Krenovius, eminent for singular diligence and industry.  
61. They embracing these with joy as given to them by a Divine hand, began to consult about their confirmation, even by a new way of Ordination; and they knowing that there was some Waldenses in the Borders of Moravia and Austria (that they might consult for satisfaction of the scruples of the consciences of others, as well as their own, both for the present and future) they send unto them Michal Zamberg with two others to acquaint them with what they had done, and ask their judgement concerning it: They light upon Stephen their Bishop then, getting another Bishop, and some of the Ministers to be present with him, declare unto them their original, the Articles of their Doctrine, and what horrid things they had undergon in Italy and France: They also hearing, approving and joying them upon the relation they made of their separation from the Pope and the Calixtines: Yea moreover creating them three Bishops by imposition of their hands they conferred on them power to ordain Ministers, and sent them away.  
62. Our Brethren were glad to understand these thlngs, and being desirous of Christian Unity, they deliberate whether they might not fall in to make one people and one Church with the Waldenses; They were very much taken with the purity of their Doctrine, and their endeavour of a Christian conversation; but it displeased them, that they concealed the truth and did not profess it freely, but studying to evade persecutions, frequented the Churches of the Papists, and communicated in their Idolatrous worship. It was resolved that they would admonish them of this and some other things; therefore sending again fit perso●●, they acquaint the Waldenses with these things. They testified their good liking of their purpose to come into unity with them, giving them to understand that as to the faults they charged upon them, they were neither ignorant of them, nor did they excuse them, but confessed they were departed from the ancient purity of their Fathers, and would bethink them of amending. They agreed on both parts, that upon a certain time they would give one another a meeting to take further order about the business; but before that time came, the Papists, this being divulged, began to rage against the good Waldenses. Stephen their Superintendent at Vienna suffers burning, the rest (the most of them getting over to Marchia, and from thence) were scattered to Moravia and especially Fulneca.  
63. And from this transaction of the Brethren of Bohemia with the Waldenses, it arose that afterward they were also honoured with the name of Waldenses: But they would never own it, complaining often publicly in their writings That it was given to them through a mistake. And herein they allege for the cause both Truth and necessity; Truth because they took not their Doctrine from them, nor were they the Authors that founded that Unity; nor yet were they reform by them, but they themselves desired to be reform of their mischievous errors by them. Again it was of Necessity, because they thought it prudence not to derive upon themselves, but rather to decline the Decrees made & published by the Magistrates against the Waldenses; yet withal, that they received from the Waldenses power of Ordination, and thereby external Succession, they would never deny, although for the present time it was their wisdom to pass over even this in silence.  
64. But it pleased God that the Brethren in Bohemia should be Fellow-sufferers with the Waldenses in the Austrian Persecution: For George the King, solemnly calling the Estates into a Convention (in the year 1468.) enacted a bloody Statute against them, That every one of the Nobles in their respective Territories of his Principality or Jurisdiction, should do his endeavour to apprehend whom soever they could of the Piccardi, and severely punish them upon occasion according to their pleasure, By this severity to compel the separation. Hereupon there were sore Persecutions until the decease of George, on March 22. in the year 1471. (Rokyzan being dead Fifteen days before) And now then the Haltion days seemed to return, God wonderfully preserving that little Flock; By which means was fulfilled that Prophecy of Mathias Gannovius, deceased a whole year before, Of a mean people to arise without sword and outward power, which yet the enemies of the Truth should not be able to prevail over.  
65. For there succeeded to George, Wladislaus the Pole, a most meek Prince, under whom things were like to be in a more quiet State, but that the Adversaries stirred him up, and put him on, and yet this a good while in vain, for although presently in the second year of his reign (1472) he suffered a decree to pass for the rooting them out, yet receiving from the Brethren their Apology, and supplication, that he would tolerate them in their native Country, as faithful and quiet Subjects, seeking nothing but to please God, and their King, and all men in that which is good, he presently checked it, as also many times afterward, until the year 1508. Wherein they extorted from him, (very much reniting) that kind of bloody instrument, yet still without any effect as they intended. Amongst other Boutefeus', was Bohuslaus of Lohkowitz, Baron of Hassenstein a most renowned Orator and Poet in his time, Secretary to the King; in the fourth Book of whose Epistle written to the King, 1497. these words are to be read, This most of all vexes me, that, that seditious faction, who under King George and Rokyzan (though accused of Heresy) durst not so much as peep, should now under a Catholic King so take root, and so far spread its branches, that it can scarcely be rooted out, or pulled up by the strength of man.  
66. The Brethren therefore seeing that Schism and sedition was laid to their charge, and fearing least shortly they should be made to fly the Country, advising with their Patrons (which at this time they had amongst the Nobles, sent four men (Luke Pragen, Mares Kokowetz, Martin Kapatnik, and Ca●par March) to seek if any where could be found some people Worshipping Christ purely, to whom they might fully join themselves, as to a true Church of Christ: They went therefore (being liberally set out, and plentifully provided, by the Barons) one to Greece, another to Moscovie and Russia, a third to Thrace and Bulgar, the fourth to Asia, Palestine, Egypt, to make a search. They all returning home make report that there is no place to be found, but where all things are very corrupt, and that the Christians are full of vices, and superstitions, as if they were all agreed herein.  
67. Then the Brethren convene in a Synod, and cast about again what is needful yet to be done: And that they might in the mean while, at least before God, clear their Consciences of the guilt of Schism, and also put Posterity into some certain way, they made a Canon, That if God shall yet any any where raise up pious Teachers and Reformers of that Church, they will join themselves to them, etc. This was done, 1486.  
68 But from whence to expect these, they being uncertain, they send again Luke Prag, and Thomas German into Italy and France, to take a survey of the Assemblies of the Brethren the Waldenses, that they might fully know how all things were with them. But they bring tidings, that they find nothing but a few remainders of the godly, lurking in private; and that they were Spectators of the burning of some which were discovered and betrayed, among whom one was Hierom Savanorala. The good Brethren the Bohemians saw there was nothing remaining, but sighs to God for the Christian people, and constancy and patience in bearing the Divine trials at home: And how great calamities they suffered, even to the r ising up of Luther in Germany, the History of the Persecutions of the Church of Bohemia from Chap. 21. to 28. relateth.  
69. In the mean time, the art of Printing, lately found out in Germany, began to grow into frequent use, many less and greater, sacred and profane Books coming forth in Italy, especially at Rome and Venice: The Bohemians therefore resolving to use this so great a gift of God, mostly to salvation of souls, about this time procured the Bible to be printed (the first of all Europe again) at Venice, in their Mother tongue: A little after, the Copies being dispersed at Noriberg once and again. At last setting up a Printing-house at home, they made many impressions, especially at Prague, Bolislavia and Kralice in Moravia.  
70. About the year, 1511. It was, that Erasmus of Rotterdam began to be famed by the common vogue, as the Restorer not only of Languages, but also of more pure Divinity: To whom the Brethren by two of their own (Nicholaus Claudius, and Laurence Wotik) send their Apology, dedicating it to King Wladistaus; and printing it at Noriberg, in the year 1408 their request was, that he would read over the Book, and ingenuously tell them of the faults therein, and they were ready to correct them: But if he found nothing amiss therein, that he would deign to commend it by his testimony, to vindicate the innocent from wrong as much as in him lay. Some days after he answered, That he did observe nothing amiss therein; but as for attesting such things under his hand, it seemed neither safe for him, nor necessary for the Brethren; as well because they which were prejudiced against them under the name of Piccardi, would not be any thing the better satisfied concerning them by his testimonial; as also, that by so commending them which all men had an evil eye upon, he should only effect thus much, that by the prevalency of the Popish party, his writings would be suppressed, and not come to hand, even such writings of his, as out of which he commonly heard the seeds of true piety were gathered; and whereby rebudding Religion, which was yet as it were in the bud or shooting, might by little and little be much set forward, all men having now liberty to read them. Seeing therefore his judgement and approbation given, would render them neither better, not better esteemed, he thought it best to keep himself safe for some better service to the Church. So the Brethren went on according to the Orders they had made among themselves, to propagate the Kingdom unto more and more purity.  
71. Yet nevertheless, he gave testimony to the Brethren two ways; viz. First, by the by, as it were, in his Preface to the New-Testament; and then professedly, in answering John Schletch, which calumniated the Brethren. In his Preface to the N.T. he thus argues:  
But he is a Divine for me, which not with his artificially perplexed Syllogisms, Disputations; no, but with his affection, with his presence and countenance, with his conversation, teacheth us, viz. That a Christian must despise riches, not place his confidence's in worldly advantage, but wholly depend upon God: Not revenge injuries, but bless them which curse, do good to them which deserve evil, must love and tender all men, one and another, as the members of the same body, and tolerate the evils, if they cannot be amended. Must take, not for miserable but for blessed, them which are spoiled of their goods, driven from their Demesus, and live in sorrows. Must reckon death desirable to the godly, as that which is nothing else but a passage to immortality. These things, if any one, I say, inspired by the Spirit of Christ, preaches and inculcates, exhorts, invites, encourages, be he a ditcher or a Weaver, be is a Div●ne indeed: And if he doth these things also in his conversation, whatever he be, he is verily a great Doctor. Wherefore let them which are as Angels understand, that any man may excel perhaps in curious discourse, and yet be no Christian: But to live like an Angel, free from all impurity; this to gain by persuasion, this is the great work of a Divine. Doth any one interrupt me by cavilling at these things as dotages, as insipid stuff, shallow, foolish businesses; in answer only thus, The shallow mplicities are those things which Christ most what teaches, which the Apostles inculcate or insist upon These businesses, how Idiot like soever they be, are the very things which hath made, and left us upon record, so many true right bred Christians, so many swarms of famous Martyrs. This barbarous, illiterate Philosophy, as it seems to them, hath been of that force upon the greatest Princes in the world yea, many Kingdoms, many Nations, that it hath born such asway, and brought them into conformity thereunto: that which all the force of Tyrants, all the learning of the Philosophers could never do. Neither yet do I deny, but they may (if they please) speak wisdom too among them which are perfect: But upon this very account, let the meaner, low rank of Christians comfort themselves, that the Apostles, whether they skilled those subtleties or no, let who can, take care to prove, I am sure they taught them not.  
72. And for Schletch, whereas he had given a malicious Character of the Brethren, Erasmus (performing as it were the Office of an Advocate for them) makes this return upon him in writing:  That those Brethren choose their Priests themselves, it is not contrary to the custom of the Ancients: For so was S. Nichalaus chosen, so S. Ambrose. That those they choose are not so learned, is very tolerable, where the piety of the Conversation makes amends for the want of more learning. That they salute one another by the names of Brethren and Sisters, I do not see wherein it is blame-worthy: And I would, that among all Christians, that same compellation of mutual love were still in use, That they give less to Doctors, then to the Divine Books; i. e. ascribe more unto God then to men, is according to sound judgement. As for their not observing holy days, their opinion differs not much from that in Jeromes Century, though now the company of holidays is grown almost beyond all number. 
73. About a hundred years elapsing after the decease of Huss, that the prophecy of that holy Martyr might be fulfilled (An hundred years hence you shall answer for this before God and me:) God raised up Germane Reformer, magnanimous Luther; who taking offence at the Papists impudence in selling Pardons, began openly, and with great zeal to withstand their errors, anno 1517. and indeed with greater success than any which were before him. Thus was another Prediction of our Martyr fulfilled, To day you roast the Goose (Huss among the Bohemians signifies a Goose) but there shall come a Swan which you shall not be able to ●ost.  
74. The Brethren very much rejoicing to hear of Luther's being up, and about to reform the Church, sent to him, Anno 1522. John Cornu, and Michael Alb, to joy him with the knowledge of the Truth which he had been taught; entreating him to do what he could, happily to communicate and diffuse that same light through the Christian world. By this means (though he was already very very courageous, yet) they add vigour unto him, as he himself testifieth in his writings to Spalatine and others. After this, they again saluting him in writing, he returns an answer to them in writing, an. 1523. in these words, We cannot yet compass it here, to order the practice of Doctrine and a Holy Life, as we hear it is with you; things are but green here with us, and go on very slowly, but pray for us.  
75. They also sent a second message by the same two persons, in the year 1524. more fully to be informed of the state of Discipline in the recovering Church: But having certain intelligence, that there was amongst them for the present no regard thereof, they let fall their intercourse with Luther for the space of eight years. Whereupon he also thinking amiss of them, began to speak more hardly of some of the courses they had taken, in some Books of his then written, which were called his Table talk.  
76. But when George Marchio of Brandenburg, Tutor to Ludovicus King of Bohemia, made further enquiry of the Baron of Krajek, about these businesses of the Brethren; they sent in writing their Apology of their Doctrine and Ceremonies (1532.) which Luther took care to be printed. (commending it with his elegant Preface thereunto) at Witterberg, 1533. and again, 1538. from which time he and the Brethren were always very great all the while he lived. The Adversary's in the mean while, maliciously snarling and flouting at it, as it appears in Joh. Faber, at this time Bishop of Vienna; his Books, printed 1537. wherein he thus writes, The Piccards, named also the Waldenses, vary much from the Catholics, of whom Luther hath often much changed his mind in his writings; in some c●nsuting them as the worst of Heretics; in other again writing to th●m, as one given over to Reprobate sense, soothes them and extols them as the best of all Christians, commending in them the very things he formerly condemned; and condemning the very same which he before had approved in them.  
77. In the year 1536. the Brethren visit Luther again, to deal with them about the Discipline and Government of the Church. Luther (saith the Historian Lasitius) acknowledged that he was grieved, that in these first revivings of the Gospel, he had admitted one with another promiscuously to the Lords Supper, and that he did not settle Discipline amongst his people, like that of the Brethren. The witnesses of these things which I relate for truth (saith the same Historian) were the very brethren's Messengers themselves, but lately deceased; viz. John Augusta the brethren's Antistes, Erasmus Summerfield of Tumice, a Nobleman, and George Israel, who himself told me these things, he being then but young, but now a Bishop aged 80 years. (Lasitius adds of his own) But we must allow such a great man to forget himself at home in his proper place, that is so taken up with conflicts abroad in breaking the Papal power, and purging out the many corruptions of Antichrist: For what one man can mind and do all things, at one and the same time.  
All things as they should be, we cannot do all,  
Nor yet to one do Gods gifts wholly fall.  
As Luther himself writes in his Piece de Servo Arbitrio of Enslaved Freewill; ripeness of man's knowledge hath and doth still come on by length of time. Add this, many things are wanting in some, to be supplied by others. Thus far Lasitius.  
78. Now these Transactions with Luther being over, (writes the same man) there came out of France to Bohemia two learned men, bringing commendations from the Brethren the Waldenses, to acquaint them with the calamities of them which sent them, by reason both of the continuance of the Hostile Persecution; as also their difference arising amongst themselves, that giving them fully to understand the better condition of the Brethren of Bohemia, they might receive some consolation, and to carry i● home to their own. To this end they stayed with ours six whole months, seeing their Order and unity in all matters, the diligent care of their Pastors over the flock, the observance of the youngers to the Elders, and their daily performance of all kind of labours and services, etc. as also ours beholding in like manner their pious Conversation and zeal; and by these two were able to judge what the rest were. And inasmuch as they found them sound in Doctrine and Faith, they admitted them into Communion with them. So at length the beloved strangers take their leaves of each other, with mutual consolation, etc.  
79. The Divines of Strasburg having some counsels in hand for the repairing of Ecclesiastical Discipline amongst themselves, writ to the Brethren of Bohemia (Anno 1433.) by the hand of Fabritius Capito, and received in writing an answer thereunto again, Anno 1540 by the hand of Marvin Bucer; then the Brethren send Mathius Erithreus, one of their own, to them. These Transactions are set down by Lasitius, but it may suffice here, only to present you with some few Elegancies out of the say of the most pious Divine Bucer. Ecclesiastical Discipline (saith he) is the Throne of Christ reigning in the Church: And when Mathias entreated him to excuse his impolite speaking. Bucer answers, ●iety is to be looked at in a Christian, not quaintness of speech; it is apparently from the Divine hand, that you being not so learned, have yet so well a governed Church. But as for us, though we may seem more learned, yet because we neglect the care of Discipline, we profit very little; wherefore we are thinking by all means how to settle it. And when Mathias (the Divines being now come together to hear his message, was relating to them the usual way of the brethren's Order in the Church; Bucer not able to refrain from tears, turning to the Divines sitting about him, said, Now verily this Hierarchy or holy Government, is rather Celestial above, then Ecclesiastical here on earth. He also yet further inserts in his Letter to the Brethren. Many (with us) have shaken off the yoke of Antichrist, but yet refuse to take upon them the yoke of Christ, etc. I am persuaded, that you alone are they, that at this day are found in all the World, amongst whom only flourishes sound Doctrine, pure edifying, and wholesome Discipline. I have perused the Confession you sentime, rejoicing very much to find amongst you so great a lustre of the Truth, and such Order and Purity in your Administration. Great indeed is the goodness of God toward you, in that you retain the Doctrine so pure, and have such disciples as diligently take care to bring back the Discipline into the Church, as it were out of banishment. Truly we are much ashamed of ourselves, when we compare at any time our Church with this of yours. And (publicly) in his Piece against Latomus, in print thus, That way is surely the most excellent, which is observed by the Brethren called the Piccards; who alone in all the World again, still retain among them, together with the purity of Doctrine, also the Discipline of Christ in force: The thing itself is so plain, that we cannot, but as give them the commendation thereof, so praise the Lord, which hath so wrought upon them: Howbeit, those Brethren are lightly esteemed of some Preposterous, though Learned men.  
80. At the same time there wrote to the Brethren of Bohemia also two other Divines, Fabricins Capito, and John Calvin, Pastor of the banished French Church then at Argentorat. Part of Fabricius Letter runs thus, The Express of your Faith which came to our hands, was very acceptable to us; it containing your Church Order, absolutely the best that I find in our generation; in that, together with a solid Confession of Faith, and right use of the Sacraments, it beareth the sweet savours of holy Discipline, and the watchful Pastoral care among you of your Pastors. For Calvin's Letter, it is extant in the Volumn of his Epistles, (under this title, To the Bohemian Pastors) of which these words are a fragment, I hearty congratulate your Churches, upon which, besides sound Doctrine, God hath bestowed so many excellent gifts, whereof this is none of the least, to have such Pastors to govern and order them, and such people as are so well affected and disposed towards Government: To be constituted in so excellent a form, adorned with the most excellent Discipline, which we worthily call the most excellent, yea, and the only bond whereby obedience can be preserved. I am sure, we find with us by woeful experience, what the worth of it is, by the want of it; nor yet can we any way attain unto it. God bless me! this very thing makes me often faint in my mind, and feeble in the discharge of my Function; yea, I should quite despair, did not this comfort me, that the edification of the Church is always none other then the work of the Lord, which he himself will carry on by his own power, though all help besides fails. But yet this is a great and rare blessing, to be assisted with other necessary advantages; therefore I shall never take our Churches to be in any posture of strength, or firm establishment, until we can be knit together with that nerve, etc. This excellent man was not long after by prime choice, called to exercise his Ministry in the Church of Geneva; where he erected this kind of Discipline and it is famous at this day in all the World.  
81. In the year 1542. was made another, and that the last application of the Brethren from Bohemia unto Luther; and it was, not so much by Legates, as in the way of a personal friendly Visitation: For John Augusta himself, the then chief Antistes of the Unity, taking with him of the Ministers George Israel, and of the Nobility, Joachimius Prostibore, comes to Witteberg, to understand what hopes there were of the Gospel-Churches, their receiving and embracing the Discipline (which the Strasburg Divines had expressed themselves so much desirous of.) They being kindly embraced, relate how the Hussian Churches in Bohemia and Moravia, being by degrees turned to Lutheranism (as they call it) retained indeed the Doctrine of the Gospel; but reform indeed nothing, as to the endeavour of a Christian Conversation: That this redounded much to the prejudice of our Churches, so well approved of by Luther and his Colleagues for the care of Discipline: Whilst the Libertines boasting, that without the yoke of Discipline, they could bring it so to pass, to enjoy the Gospel pure in any other place, so that there are none that any more join themselves to us, yea, and some depart from us. They therefore demand, Whether so great an abuse of the Gospel may be suffered? Luther replied in the presence of all the whole College of Divines, That Popery could not be subdued, but by rooting out all those usages which savour of the yoke of Humane Superstition, and violation of the liberty of Conscience; and that at this time especially, when they take notice that all the world is making head against them, it must needs be granted a matter of necessity for us, to withstand them what we can, and to repair Discipline: That, to this end, he would seriously attend the business, as soon as ever he could get any breathing time: For the Pope was at this very time in confident expectation of a new Councils making disturbance in all places, etc. to the like purpose. The Brethren then added, that they could not expect their endeavours should come to any good effect (as they had formerly said in their Letter to Luther, Anno 1523.) as long as they saw that in their Universities and schools, so much care was taken of Science, and so little regard had unto Conscience; entreating them, that whilst they set themselves to obviate impendent dangers, they would seriously mind those more specially, which as to the matter of Conscience, warlikely break in upon the Church, and overwhelm it, etc. After this, when they had had about two weeks most familiar converse, and mutual conference about their whole business, with Luther and the rest of the Divines; being now ready to return from Witteberg, Luther entertaining them with a feast, and in the presence of many of the Professors of that University, taking his solemn and last farewell of them, gave the whole Unity of the Brethren the right hand of holy Fellowship, parting with these words, Be you the Apostles of Bohemia, and I with my Colleagues will be the Apostles of Germany. Do you the work of Christ as opportunity shall be given you there, and we will do it in like manner here, as we may have opportunity.  
82. Some months after, the same year, Luther writing to the same Augusta, inserts these words following, Moreover, I charge you in the Lord, that you hold out with us to the last, in the Communion of the Spirit and Doctrine wherein you have begun, and strive with us by word and prayer against the Gates of Hell, etc. Commend me, etc. respectfully unto all the Brethren in the Lord, at Strasberg, the day after S. Francis: Anno 1542.  
This great soul'd Luther (notwithstanding all the importunities of the Brethren for the restoring of Discipline, and the life of Christianity) not at all displeased with them, persisted in friendly correspondency with them to the end, expressing a gracious dear affection towards them, and toward the business. Lasitius produceth notorious witnesses, taking from the mouth of Luther these words following, There hath not arose any people since the times of the Apostles, whose Church hath come nearer to the Apostolical Doctrine and Orders, than the Brethren of Bohemia: and again, Although these Brethren in purity of Doctrine excel not us (all the Articles of Faith with us, being sincerely and purely taken out of the Word of God) yet in the ordinary Discipline of the Church which they use, and whereby they happily govern the Churches, they go far beyond us, and in this respect are far more praiseworthy: And we cannot but acknowledge and yield this to them, for the glory of God, and of his truth; whereas our people of Germany cannot be persuaded to be willing to take the yoke of Discipline upon them.  
83. Absolutely, without doubt, this excellent man saw the mischief of the first Error, and was very desirous it should be amended, but could not (being constrained to divide his attendance between this and other conflicts with so many monstrous abominations) sufficiently dispatch all things, as true hearted men frequently apologise for him, Yea, and our Lasitius himself too (as was said before, Sect. 77.) and for certain, he commended to God and his Successors prayers and hopes of a further and more perfect degree of Reformation to be attained. Howbeit, the accomplishment of his Hope hitherto fell short of his prayers: For wthin three years and four months after these Transactions with the Brethren he departed this life, There followed upon his death (saith Bucholcer the chronologer) a double War of the Divines, and also Civil wars of the Evangelici among themselves. Alas! that we rested in vindicating the Theory of the Doctrine of the Gospel, without the practice of Discipline. God bless us, I could wish, the Brethren of Bohemia had been proved false Prophets, when at the very beginning of this Reformation in Germany in their first Letter to Luther, dated 1523. and frequently afterward they foretold these sad events viz. upon this ground, because it prevailed in their Schools and Churches (contrary to that Apostolical Protestation, 1 Cor. 1.1, 2.) to study knowledge, rather than Charity and Edification: So that notwithstanding all that Bucer, Melancthon, Hemingius, Saubertus, Arnd. J. Valent, the Andreas', and many other faithful men, acted by the Divine Spirit, could do, no remedy could take place to rectify this distemper. Not that nothing at all was effected by the endeavours of these holy men; but that nothing they could do, was sufficient to quench the general flame of malice and profaneness. God amend it, even at least, by this his smart, and general overflowing Discipline of his scourge.  
84. To return to the Brethren, I will briefly touch that Persecution, whereby after the Scmalcaldick war was ended, they also in Bohemia were oppressed. When the Pope had reconciled the King of France to the King of Spain (the same being now also Emperor, Charles the fifth) upon this Article or Condition amongst the re●●, that both parties should turn their Forces against the Lutherans, it came to pass in France not long after, that the Waldenses in the Province of Narbon were cut off and destroyed: Caesar also prepared war against the Germans, which beginning just ●fter the death of Luther, ended the year following in the overthrow of the Protestants: At which time Ferdinand dragged the Bohemians to execution, for that they had refused to assist Caesar against the Prince Elector of Saxony, punishing the chief of the Nobles with imprisonment, banishment, or confiscation of goods: He raged most of all against the Brethren, commanding their Church's to be shut up, and their Pastors to be seized. The first that was taken, was the chief Antistes John Augusta which with his Assistant James Bilek, was tak●n upon suspicion of corr spondence had with Luther, yea, conspiracy: That his design in h●s coming to Witteberg, was to dispossess Charles of Germany, and Ferdinando of Bohemia, that the Elector of Saxony might be King of the Bohemians. Hereupon they committed them to the cruel wrack to be tortured three times, and yet could discover no mention of any crime (for indeed it was a mere malicious calumny) nor yet could have any colourable reason to inflict any punishment upon them. They were left in Prison full sixteen years, until the death of Ferdinando, July 25. 1564. and then at length were dismissed.  
85. Some of the dispersed Pastors and people came to Prussia and there were graciously received by Duke Albert, assigning them these Towns, Guizina, Dubrawn, Solduvia, Gardia, for their fixed habitations. There is extant touching these a memorable Letter of Antonius Bod●nsteinus, a Lutheran Pastor of Guizina (whe●e the better part of the exiles took up residence) written to Mr. Brentius; an exile also at this time at Basil, which Lasitius sets down entire, Book 5. and wherein, among other things we have as followeth, These young men are of the number of those Brethren, which within these twelve months were driven out of their own Country of Bohemia, and being exiles, were received in our Prussia: Their Confession was published at Witteberg, and commended by the judgement and approbation of Mr. Luther our Reverend Father and Master of pious memory: They have not only their Doctrine consonant with ours, but also some other things peculiar, such as with not small jeopardy of Conscience, are wanting among us: Such watchful care of souls, as I never saw more exactness, the most choice exercises of piety and repentance, both Domestic and Ecclesiastic, honesty of conversation before men, and righteousness; the true use of fastings, watch, travels, prayers, brotherly admonition, private counsels, Ecclesiastical censures, etc. that they are justly matter of admiration to us all. And I do not think Prussia could have had better guests or inhabitants to make welcome in the world again. Mr. Bucer, a man of great judgement, is not afraid to extol them in his works, above all the Churches in the whole Christian world, attributing to them that which he doth not to any others, and commending them to all the godly, even as a pattern proposed for their imitation: The same have other choice men done, Luther, Capito, Calvin: And truly, if there be any Churches extant, in which the Discipline and gravity of Apostolical men, and all things framed after the example of the holiest Martyrs can be found, they are for certain these little Churches of the Brethren. I believe, this so holy a people, is sent of God into these parts, to the end that others may be provoked by their example, and bethink themselves throughly to amend those defects which yet cleave to our Churches. It is a very sad thing, that the Gospel of God should be published only for a witness to the world, etc. Given Septemb. 15. 1542.  
86. Thus Prussia blessed themselves with their new neighbours: Moreover, there appeared also at the same time, another argument of the Providence of God on his Church's behalf; in that these very exiles, as they made their way through Polonia the greater, scattered there (as by the by, when otherwise taken up) some seeds of the Gospel. For when they were to departed their own Country, not knowing whether to turn themselves, better than to the Polonians, being consorts of the same language; Being met together in a certain place in the confines of Silesia, behold in one company there came thither out of the places adjacent, about nine hundred souls in above a hundred and twenty Coaches: Nay, so it was, not only in Silesia, but also in Polonia itself (though yet adhering generally to the Papacy) they found more countenance than opposition; D. An●reas Earl of Gork, Captain General of Polonia the greater, not only permitting them to be entertained and lodged in the Suburbs all about Postriania, but inviting them also into his Hereditary Towns (Samotuli, Kurnik, etc.) insomuch, that they had yielded themselves to him as Subjects; but that presently there comes from the King an Edict, (which a Popish Clerk had procured by his solicitation) straight enjoining, that they should be driven out of Polonia: Whereupon they went forward into Prussia, yet not without leaving upon the minds of the Polonians some desire after them.  
87. For they having some Pastors with them, were ready for Divine exercises to be performed freely (none hindering them) singing, praying, reading the Scriptures, preaching, to which when as many flocked (as the mind of man is desirous of that which is new) it could not easily be, but that God should open the heart of more than one Lydia; also for that the year following, Mathias Sionius an Antistes, following his people into Prussia, and through some indisposedness being constrained to stay at Polonia, by the means of many conferences had with divers sorts of men upon occasion, there was no small number of the Citizens and Nobility which gave themselves up to the Discipline of the Brethren, and desired them to appoint a Pastor over them.  
88 They gave them therefore for a Pastor, and ordered to go over to them in Polonia, George Israel, one which had been wonderfully released out of Prison at Prague, a man of right Apostolical spirit; and he propagated the Gospel of Christ with such happy success, that in one six years he brought most of the Nobility (among whom was the Right Honourable the Earls of Gork, of Ostroroge, of Leszno) unto the knowledge of the Truth; and planting near forty Churches (as Vergerius whom the Pope sent his Legate (of whom after) to view them, computeth them d d govern them with that dexterity, that the Noblemen and Ministers of Polonia the less, having received their Reformers at that time out of Switzerland (and so called the novel Churches of the Helvetlan Confession) began to be beholden to them for counsel, and to desire to be conjoined with them.  
89. But this matter did not please Mr. Lismaninus (now Arianizing) so that upon this account, an appeal was made to the Divines of Tigurine and Geneva, Anno 1556. by which means the brethren's affairs were exposed to a new debate, not only in Helvetia, but also (by the zeal of Vergerius) in all Germany and Italy. The Helvetians approved their design of conjoining, especially for the sake of their Discipline. I have ready at hand divers Letters written at this time to the Poles, out of which it will not be out of the way to allege something pertinent to the business now before us. John Calvin writes thus, Your accord with the Waldenses, I hope will be to very good effect; not only because of that blessing with which God is wont to visit the holy Unity, in which the members of Christ grow up together; but also, for that the Brethren of the Waldenses, it is to be hoped, will be of no small advantage to assist you in your small beginnings, by reason of their expertness, wherein God by much and long experience, hath trained them up: Wherefore you must all endeavour with the greatest diligence, to confirm this your holy communion wirh them more and more.  
90. And Wolfgang Musculus, one of the Divines of Berne, hath these words, We are very much delighted with that wonderful providence of God, in that he was pleased some years since to transplant among you some Brethren, which they call the Waldenses, when they were cast out of Bohemia, that they might be helpful to your Churches in the knowledge and propagation of the Truth. This was not intended by them which violently removed them from their habitations; neither, as I suppose, did they themselves think of what God was then doing. But he which many ways infatuates and muffles the wise men of this world in their own devices, was thus pleased to provide no small relief for the tender infant-state of the Church reviving amongst you. And a little after thus, I must needs commend your Churches for the course that they have taken to join with the Waldenses: For I hope by this means, you will be less divided among yourselves; or else the differences which arise, will be the sooner composed, inasmuch as you may now hereafter be able in your teaching, to tell how hit upon the certain form of Doctrine. And again, thus he, I judge that you have done very prudently, in that you have embraced that form of Doctrine which is so simple, and so consonant to the holy Scripture: that, as I remember, it was unanimously agreed by the Churches, even when they were in other matters divided among themselves, was fit to be printed and dispersed in our Germany.  
91. Notorious is the judgement of Peter Martyr, at that time a Divine of Strasberg, writing thus, I advise moreover, that the use of Discipline be by all means as soon as may be brought into your Churches: For if it be not received at first, when the desires of men after the Gospel are vigorous and strong, afterward they usually abate, and growing cold, it will not easily be admitted. And that all your labour is in vain without it, you may assure yourselves, upon the experience of very many Churches; wherein they being at the first groundwork of Reformation, unwilling to take this wholesome yoke upon them, could never after, by any good government, be brought into any order of good life and conversation. Whereupon (and I speak it with much grief) almost all things become unsettled, and threatening ruin on every side (God bless us;) but it is a very grievous mischief, and the certain decay of the Churches, when the nerve of Discipline is wanting therein: Nor can they be said truly and solidly to enjoy and possess the Gospel, where either there is no Discipline or where it is despised, and care not taken to keep it up. Certes, in the Gospels and Apostolical Epistles, it is so punctually set down, that we must needs acknowledge it not the least part of Christian Religion: They therefore seem to be negligent of Religion, which part with so excellent a part thereof.  
92. Zanchy, P. Martyrs Colleague at this time at Strasberg, in his to his acquaintance, inserts these words, Be careful with all diligence, that together with the preaching of the Word, Ecclesiastical Discipline also be restored in your Churches; for we find daily by sad experience, what abundance of mischief hath risen in the Churches with us, and in all Germany, and how ill it bodes daily, that Ecclesiastical Discipline is laid aside with us; without doubt, God will severely judge them by whose means it is, that the use hereof is not restored to the Churches.  
93. After these Counsels were mutually imparted, some yet for all this, troubling the state of Church affairs, so it was, that some of the Nobles of Polonia the greater (among whom was the illustrious and right honourable Palatine, for one, and the other were two Earls, James of Ostrorog, and Raphael de Lezno) desiring to know fully how it was with the Brethren, took a journey to them (they being about this time in the heart of Moravia) there to hold a Synod. They joyfully arriving (August 24.) plainly relate before them all, the many and great things they had heard of them, about their true hearted Hospitality, and singular Piety. There were more than two hundred of the Clergy, and a great appearance of the Patrons, Barons and Nobles: here at that time they created fifteen Ministers of the Word of God, six Conseniors, and two Bishops; viz. George Israel, and John Blahoslaus, the one Superintendent for the Polonian, the other for the Moravian Churches. Our Countrymen congratulating their happiness (saith Lasitius) entered into very close Religious Fellowship with them.  
94. The same year was printed (at Tubing in Sweveland) the Confession of the Brethren, by the care of Paulus Vergerius an Italian, sometime formerly Bishop of Justinople, and the Pope's Legate in Germany (who owning the truth of the Gospel, was banished upon that account, and was now with the Duke of Wirtenberg, he having graciously entertained him.) This Vergerius, as concerning the Brethren, in his Preface to their Confession writes thus, I suppose it very necessary to declare wherefore, and upon what account I published this hitherto not enough known Confession of Christian Religion of the Waldenses, or (as they call them) the Piccards: When God lately called me cut of Germany into Prussia, Lithuania and Polonia, being very desirous to see and know the many and different Churches in divers Countries, and travelling about for some time in Polonia, there at length I alighted upon about forty Churches, constituted after the Waldensian Form and Prescript: With which Church I wa● indeed very much affected, singularly satisfied and refreshed in them, inasmuch as the voice of the Gospel sounded clear and harmonious among them: And so too, that I was not able, shall I say, to observe, nay truly not so much as in the least to suspect, that there was any error or controversy either in the Doctrine, or amongst their Teachers; their Ceremonies most chaste and pure, so absolutely removed from all Popish Superstitions and Cringing, that there was not so much as any favour, print or mention of them remaining: Their Discipline grave and strict, by means whereof, there was such renovation and reformation of life, as did produce such fruit as could not but acknowledge, that the root of it was none other then unfeigned sound repentance, as could be most meet to be found in any Christian. But whereas I writ about these things to the Brethren in Italy, and other Nations, and with great joy related some of them to the most illustrious Princes of Germany, and other chief Persons therein. Some knew not at all whether there were such a people as the Waldenses in the world or no. Others exceedingly wondered what should come into the heads of the Scythians, all Polonia, Russia, Moravia, Sarmatia, to own scarce any other but the Waldenses Confession: Fearing, no doubt, lest they should with their inventions infect and defile the pure and holy Doctrine which they had lately embraced: for this cause which indeed is very weighty, I thought it incumbent upon me, that the Waldensian Confession, which at this time was hardly to be found or gotten, might be printed and published; and I doubt not, but all that savour pure Doctrine, even at first taste (as they say) will highly commend, not only their Confession, but the Polonians themselves, and all others whoever they be, that have any where received it into their Church, and so be obliged to pray to our heavenly Father, that of his infinite goodness, he would please to maintain, increase and speed more and more every day the Reformation of the Churches so happily begun amongst them. Hereupon I thought good (besides the Testimony of Martin Luth●r, a most reverend and holy man, which aprroved and extolled the Churchway of the Waldenses) to subjoin also the deserved attestation of many other persons of very great Learning, Piety and Authority, especially of Philip Melancthon, Martin Bucer, Wolfgang, Masculus; which seem to me to be yet more taken with this same Confession than Luther. Howbeit, he in very plain and serious words (as I said) extols it too. Now indeed, though I know how considerable a person I am, yet I warn the Churches in Christ, newly replanted these last forty years, that they be not taken up with this only, that they have prevailed so far, as to root out Popish Superstitions and other Abominations from them; but that they would also be diligent and solicitous to take care for the keeping of Peace, and Purity, and the genuine Doctrine of the Divinity of the Son of God, and our Lord Jesus Christ; and not only so neither, but yet further, for the introducing of the Discipline and a mortified life, as may comport with such Doctrine. Hitherto Vegerius.  
95. Moreover, sending the Brethren in Prussia this their Confession, he writes thus among other things, The Princes in Germany wonder what took me in the head to join myself to the Piccards; but when they hear me, they will supersede their admiring. And a little after, I hope I have taken such a course, that many in a great part of Europe will understand what the Waldensian Confession is, and also be in love with it; which thing is altogether to be ascribed to God.  
96. Four years after (March 19 1561.) he wrote to the Brethren again in these words, As the Spirit of God hath overpowered me to break off from that Adulterate Church of Antichrist, that 'tis now more than ten years, by the grace of God, I separated from it: So it now still excites me to seek that Church which seems to me the best, wherein to lay my bones, when I shall return my spirit into the hands of my Heavenly Father. I am therefore bound hereunto (if it be Gods will) not only upon my own account, but also to set a good example for others: How mean soever I am, I have made myself a precedent, in flying out of the Papacy, and indeed I abhor the Doctrine thereof with my whole heart: Now I des●●e to make attestation, That I do not condemn the Doctrine of the Churches wherein I am; but I rather cleave to those Churches wherein Discipline is most strictly observed: I say, I cannot but approve of the other Churches, but I would have withal, the other part of the Gospel; i. e. Discipline too. I profess therefore, that I must needs prefer your Churches before all other: And lest any should think me to have been but lately of this judgement; I call God to witness, I have ever been thus affected towards these Churches, since my first taste of the Gospel; yea, and there be many that bear me witness, that I have asserted them to my utmost. I might add, there be two actions of mine which show me, as being of this mind: The one is, that I allayed the fury of the most Sereno King of the Bohemians, Maximilian when he was possessed with bitter prejudice against them, etc. In a word, if your Churches please to receive me, I will hearty incorporate myself to them, and die with them, etc. and inasmuch as I have voluntarily renounced outward advantages, I seek them not amongst you. The hand of the Lord hath touched me sore; my affections, endeavours and thoughts now run another way.  
97. ●nd writing in particular to John Rokitam, he adds, I desire nothing more of my Heavenly Father, then that he would transplant me into the bosom of your Church: For in brief, I prefer it before all other, and would freely give public testimony of this my judgement thereof before them all. I doubt not but my Noble Lord James (Earl of Ostrorog) will communicate to you some writings about the Council of Trent. I apprehend the Spirit of God sets it much upon my spirit to go to that Council; and truly (if they shall give me such security for my passage as I demand) I shall not be able to refrain, but I must go. There is danger indeed, lest they should serve me as they did John Huss and Jerome of Prague. But I cannot bestow my life better than if I lay it out in martyrdom. I desire to be dissolved and to be with Christ. I pray do my salutations to our Brothers George and Peter, and all the rest of the Ministers of the Word of God. I beseech you with my whole heart pray for me. Our Heavenly Father increase the Celestial riches of his Spirit, and of Faith, in the hearts of all his people, through Jesus Christ our Lord: Thus far Vigerius. But it was not given to this excellent man to compass either of his desires (viz. either to be transplanted into the Church of Polonia, nor to be crowned with Martyrdom) he being a little after by a fair natural death, translated unto the Heavenly Mansions.  
98. The Churches of Polonia the less in the interim, as it were, still tossed up and down, could come to no establishment of Order: both a good part of the Nobility, and they which were privily proselited from Italy, following Arrianism in their judgements, and declining the yoke of Discipline: Concerning which John a Lasco (a Baron of Polonia, which two years before laying down Episcopal Dignity in his own Country, out of love to the truth traveled into other countries'; and having performed the Pastoral office of a Pastor in the Outlandish Churches, which sojourned at London, Embda, Franckfort near by Maine, returned, being sent for into his Country, Anno 1566. in his Letter to John Nigran (Antistes of the Brethren in Bohemia) and his Colleagues (Anno 1558.) writes thus, We have yet nothing here among us in any settled Posture, etc. but it is plainly a matter of necessity, that we must give you a meeting; for we must absolutely obviate the various attempts of Satan, which with all craftiness they make amongst us, to disturb the Church, and hinder the progress of the Gospel: For there are that neither will in all Articles allow our universally received Doctrine, nor willingly will submit to Ecclesiastical Discipline; we must therefore have mutual consultation, to know how to deal with men of this sort; and the Lord give his blessing to us, that our meeting may not be in vain, etc. Thus that excellent a Lasco hoped well but was frustrated, for they came together to no purpose, both this, and some years after; all the Antitrinitarian Turn-coats (as yet hiding their poison, but) always bending another way, according to that of our Saviour, He which doth evil, hateth the light.  
99 This good old man a Lasco being taken up into his heavenly Country, another Synod was convened in the Town of Xians, 1560. wherein the haters of Truth and Order being very daringly bold, affirmed, That the Senior or Superintendent was not to be chosen out of the Clergy, but out of the Secular men, persuading themselves they could more easily instill their poison into them. They pretended two Reasons, 1, That the Pastors had enough to do every one with his flock. 2. Lest any thing savouring of Popery be still left among them, which were separated from the Papacy. The Legates of our Churches which were there, Laurentius and Rokita (not yet founding the depth of Satan in this matter) nevertheless being required their opinion, said, Our custom anciently carries it an other way; affirming also that Order with the Authority of Scripture and Arguments: To which the Pastors agreed, the Nobles dissented and there was a great stir.  
100 At last the haters of Order broke out to that height, to affirm, That there was to be had a more perfect Scriptural 〈◊〉 f●●mation of the Church, then that of the Brethren of the Waldenses. Arguments therefore were drawn up by our men, that this very way of Reformation was such as was settled according to the pattern of the ancient Apostolical Church, and that the most famous of the Evangelici did attest it to be such at this day; nor was this out Reformation rashly made, or by any one man, but whatever the grave and serious Counsels of many could find to be best, whatever could be learned from experience, what the temper of all times could afford, or custom could confirm, that only was agreed upon to be admitted; why then should we try new and uncertain experiments? since that in our experience now for these forty years, we have sufficiently been deluded with, etc. rather then seen by humble and obedient practice any fruit of the Gospel; as if the Gospel lay only in Temples and lips, without reformation of life, the only suitable return for so great a light of Truth. So true is the Testimony of Speratus Bishop of Pomefania, of holy memory (now six years ago deceased) wherein he finding things then not much otherwise, complains, We preach (saith he) and do not our people hear, and believe not. Well, unless the Evangelici of Polonia knit together on all hands in the bands of order, nothing will be of any durable standing for Posterity; now Order is, that some govern, and others obey, for constant, mutual Edification.  
101. But still they objected, That the Brethren did not open their Churches, nor had they any full Communion of Saints, but administered the Sacrament to some only which were of their own way, at their Devotion. To which answer was made, Christ for bad to give holy things to them which are not holy; and that Christianity must take its beginning at repentance, not at receiving the Sacraments; nor is it according to the Institution of Christ, to pronounce Absolution, save only to them that repent and believe: Both of which (viz. Repentance and Faith) that they be not superficial and counterfeit, there must necessarily be a discovery made by examination had to that purpose in some appointed fit season: And inasmuch as to attribute salvifical virtue to the naked Elements, by reason of the work done, is the Basis of all error in the Papacy, that that error cannot be corrected, unless by a certain trial, & that not huddled over, till the secrets of hearts be disclosed, and the newly converted be a long time carefully both informed and examined; that Cyril well observed, that Christ did not presently commit himself to them which made a profession of their faith in him; and that chrysostom called them abortive Christians, that were admitted to the use of the Sacraments, before they had been learned and taught to renounce all things forbidden in the Decalogue: So that 'tis the concern of a true Minister of Christ, that he makes not abortive Christians, to insist upon the fruits meet for repentance, as requisite before admission to the Sacrament, and that because there be three parts of the Ministry, 1 Doctrine. 2. Keys: and 3. Sacraments. The Sacraments may not be administered, save only to such as unfeignedly embrace sound Doctrine, and subject their life and conversation to be tried by the Laws of Discipline: If any man refuse this, how is he a part of the flock? and before he be a member, how can he be joined or received as such? are the Constitutions of Order to be disturbed, in favour of such Libertines as exempt themselves from all Law of Order?  
102. The things at that time more largely discussed are well known; yet it seems there was then no such force in them, as to make the obstinate to yield: Yea, the conclusions of that Synod were so drawn up, that it was plain to be seen, that Politic and Carnal Prudence, got the better of Divine and Spiritual wisdom: For the body of the Church was not form as the Apostle would have it (Eph. 4.16.) that by the inward working power, it may increase unto edification of itself in love: But it was with them, as the Apostle forewarned (ver. 14.) mwn being unstable, as children tossed and carried about with every wind of Doctrine, through (Satan's) long experienced craftiness, artificially to deceive: This, I say was apparently the Frenzy-like Arrians spirit, everyday more and more impotently putting forth itself, and troubling the faith and tranquillity of the Church: So that at last the Orthodox were fain of necessity to be very watchful (to rid themselves of those unquiet spirits) to gather up into a more close body, by the yet firmer bands of unity in the Spirit.  
103. For at length, the many Counsels of pious and wise men took place, so that the Churches of Polonia the less, received th' Order of the Brethren of Bohemia; they constituting out of their number of their Pastors for their own Churches (which were scattered all about the Provinces) five Bishops or Presbyters (of Cracovia, of Sendomiria, of Lublin, of Russia, of Belsa) and so many Compresbyters, with all the Solemn Rites used; as also, they were to be ever after in the same manner chosen and ordained, even as Pastors also, and Deacons or ●atechists, and Acoluthi or Readers; besides, they had in every Church their Political Seniors, or Lay-Elders, and Synods, Districtual five, Provincial one) to be held every year: Which example the Churches of the great Duchy of Lithuania followed, dividing themselves into six Dioceses, and under so many Seniors and Conseniors: And because there yet remained some difference in rituals, all the Churches among themselves at last, came to that moderation, even in these things, that there seemed nothing to be wanting unto full Brotherly concord.  
104. Because yet nevertheless, the Jesuits in their clamoring and traducing the Evangelici to the King, laid to their charge a chaos of Errors and Schisms: They, as they had professed turned away from those open bare-faced Heretics the Arrians (named afterward Socinians, from Socinus a new Imposter;) so now, for the better uniting themselves within themselves, they yet more fully engage to one another a Syncretism, or mutual holding together, there being then called about that time (by the indulgence of the most pious King Sigismond Augustus) unto Sendomiria, all the Churches of the Evangelici, in a general Synod, 1570. wherein consent in Faith and Christian Religion was established between all the Churches of the Augustan, Bohemian, and Helvetian Confession. The thing is notoriously known by the books of that consent, so often printed in Poland, and Germany; and yet the Augustans afterward (being at appointed Disputations divers ways tempted by some of their own party in Germany) seemed to step back.  
105. To this issue did the moderate Councils of these Brethren of Bohemia, come, at that time in Poland with the applause of all good men. It doth me good to remember one John Lasitsky, a Nobleman of Poland, and a learned; which being then young (about four year before the agreement for consent abovesaid was made) turned from the Papists to the Evangelici; and hearing that (besides the Helvetian, or Switzerland Confession, already received in his own Country) there were others of the Evangelici in Poland the great, of the Augustan and Bohemian Confession, resolves upon a journey to thos● Churches, to have personal knowledge of them in all matters, that he might see what difference there was between one and th'other. He takes down with him into Germany and France, some great Nobleman's sons, and taking his journey as he had appointed, visits the Brethren in Bohemia, making there a through enquiry, and setting down all the memorable things which he observed: Whereupon afterward, he compiled the History of them (entitled, Eight Books of the Original and Transactions of the Brethren of Bohemia) wherein in the seventh Book, he ascribed the consent of the Churches agreed at the Sendomirian Synod, especially to the brethren's moderation.  
106. And of himself Lasitius reports thus, Taking a journey for the advantage of my studies, unto Heidelberg, and afterward, 1571. returning from Strasberg home, I turned a little out of my way in unto the Brethren at Prague and Bolestavia: At which time their Superintendent in Bohemia was Calephus, a grave and strict Christian, as they are all: but good God, with what great joy was my heart ravished, to see these things which are now here written, and faithfully related in the eighth book. Verily, surveying every thing diligently, and enquiring into all things fully, methought I was in the Church of Ephesus, or of Thessalonica, or some other of the Apostles own planting, beholding and hearing those very things which we read in the Apostolical writings, in the Epistles of Ignatius the Martyr, in Justins' Apology, or Tertullia's Apologelick. Indeed they are very unjust and injurious to the Brethren, whoever they be, they are acted by that malignant and envious one, that detract from the holiness of their Conversation, or derogate from their faith, so productive of good works; or whosoever any ways prejudices so good, so harmless, so peaceable men. Bohemia is not ware, Moravia knows not, what kind of inhabitants they have: If they did, they would have more respect and affection for them then they have. Absolutely, they are of that worth, that the Government of the whole Church (if we would look to have it holy and pure returning to that flower and vigour of the Apostolical age) should be committed to them: But all these wishes are in vain; the Churches beautified with right Bishops, will never give in: Nor again, will those sheep of Christ, that are now turned into goats, endure any Pastors, but like themselves; Babylon will be jovial, and fear nothing, till in one hour be come upon her her appointed plagues, which yet shall never touch Noah, Lot, Daniel, Tobias, God being their protection. Thus this defender of that time, proceeds with too much art haply, yet as may serve to quicken us, to carry ourselves more warily, and look into things more narrowly, attending not only outward appearance, but weighing all: Possibly there may lie a most precious jewel under a shabid, fordid clod, it being usual with God, to choose the foolish things of this world, the feeble, the base, those of no account, and indeed which are, as if they were not, 1 Cor. 1. v. 26.29.  
107. Lasitius sends this History, as soon as ever it was finished, from out of Germany, to the Geneva Divines, to have their judgement upon it; as also to John Laurence the brethren's Antistes in Poland, writing thus concerning it, I writ to Mr. Beza a relation of your affairs, that if he advises to it, they may be published, and why not? Christ commanded that light should shine out, etc. perhaps they may pass the press, till there may come forth something better, for in the mean time the improved revenue of those talents which God hath bestowed upon you, will abound amongst many people to the glory of God. And Beza to Lasitius thus, At last I return your Manuscript of the Churches of the Waldensian Brethren, which you sent me to read, and give you my opinion of: There be many excellent things in it, which I plainly admire, and I would we had any hope to be able to introduce them into the Church: But there be some other things I judge, that must not be be propounded for imitation, because we must therein have regard to the present time and circumstances.  
108. But let us return to the Brethren, and see how it is them at home in Bohemia and Moravia; and truly, their affairs are much mended, under Maximilian a peaceable quiet Prince, of a moderate judgement of himself, if he have a moderate Council. Amongst, whose Privy Council, those which were most great & gracious with him, was John Crato his chief Physician, a friend of the Brethren. He at one time being alone with the King (which took him into his Coach with himself, going to take the air of the fields for his health and pleasures sake) and Caesar dolefully relating the many and great divisions that were in Christendom; and at last ask of Crato, which of all those Sects he thought came nearest the Apostolical simplicity, he answered, I know not, unless if that be not to be yielded to the Brethren, which they call the Piccards. Saith Caesar again, Even I think so too. Whereupon Crato was bold to persuade the Brethren, to dedicate their new Edition of the German salter (which he knew they were in ha●d withal) to Caesar. And so they did, Anno 1566. whereas first they insert in the Dedicatory Epistle to him, that there was life in that, and all good men hoped that his August Majesty would promo●e the general Reformation of the Church; and hereunto they quicken him, by the example of David, Jehosaphat, Josiah, Constantine, Theodosius, and so after that they doubted not, for the furtherance of so public a good work, to present His Majesty this mite, with all their whole talon, according to that measure which God had been pleased to distribute any gift unto them; as it plainly appears in the preface itself, being still prefixed to all the those Books of Psalters printed ever since. It is very likely this pious Prince wanted not a good will hereunto, if by the leave of their arts that beleagure the Sceptres of Kings, and tie their hands, he could have done any thing.  
109. In the third year indeed of his Reign, 1565. the haters of the Truth work out a new Persecution against the Brethren, abusing to that purpose the Authority of the Chancellor of Bohemia, Lord Joachim of Newhouse, who going to Vienna, made means by various importunate solicitations, that Caesar should be constrained (though it were much against his mind) to agree to the putting in execution of the Wladislavian Edict against the Piccards, with a new Mandate. But the goodness of God watched on the behalf of his own, and would not suffer this most excellent Prince either to be defiled with the blood of the innocent, or to be sunk by the sighs of the oppressed: For as the Chancellor returned back prepared, or furnished with the Broad-Seal, he was scarce yet out of the gates of Vienna, but as he was going over the bridge of the River (Danubium;) so it was, that the pillars giving way, the bridge fell asunder, and delivered him to the waters to be ingulfed, so that he and his Retinue was drowned, six horsemen only swimming out, and a young man of the Nobility, whom God preserved even to decrepit old age, to be a lasting witness of this dreadful judgement; who also professed the Religion of the Brethren, for the Vindication of which, he had found God by experience at that time so vigilant. This man, as he was swimming in the waters, spying his Lord wrought up from the deep, and scrabling in the waters ready to sink again, got hold of his gold chain about his neck, and held till the fishermen, which he saw were coming that way in a boat, came and helped him out: So the Baron was gotten out, howbeit dead; but for the Cabinet or Trunk wherein the Instruments of the bloody cruelty were laid up, that was utterly lost in the waters, so that never man saw it after, neither durst any man ever attempt the like mischief again. Thuanus also relates this story in his 36 Book, and calculates this very case to be the fourth Id. of Decemb.  
100 When the Copies of the Confession of the Brethren (even of the last Edition at Tubinga) were so dispersed, that there were none to be had, it was printed again at Witteberg, 1573. better than the former Editions, with the ancient Preface of Luther, and the Epistle of Professors then yet living: Wherein these words were inserted, We commend you and your Churches for bearing so good a mind, that after the example of your Fathers, you place your care and diligence, especially in this, that you may make proficiency in the knowledge of Christ daily, and faithfully transmitting the precious trust of the Word, wherewith you are charged, both to them that are about you, and them that come after you: We approve also well of your holding up the strictness of Church Discipline, which is after the example of the ancient Church, without superstition, or any snares imposed on the conscience, etc. Witteberg. Feb. 8. 1573.  
111. Mr. Zanchy (now living at Heidelberg) having this Confession sent him by Mr. Crato, returned in answer these words, Having heedfully and with great content of Spirit, perused the brethren's Confession that you sent me; not only I perceive that your whole Doctrine is agreeable to the holy Scriptures, but methinks I apprehend in you that sincere and true Christian piety, which is from the very heart, inasmuch as you seem to make it your drift, not as some, utterly to subvert and root out, without making any difference, even to the very foundations, whatever is found in the Church of Rome, but to constitute Churches after the true Apostolical, and by consequence, Salvifical Square of Piety; rejecting what is to be rejected, correcting what is to be corrected, and retaining what is to be retained, which indeed is the true and legitimate way of Reforming Churches: And I would all Churches, in imitation of those our very good Brethren, would diligently take the same course; so without doubt there would be more Piety, Peace, Concord, Charity (whereby God is glorified, and the Kingdom of Christ advanced) felt in ourselves, and seen in others: And to what end, I pray, is the whole holy Scripture, the preaching of the Gospel, the administration of the Sacraments, the Institution of Discipline, save only, that by these outward helps, we being sustained, held up, assisted (through the operation of the holy Spirit in us) may profit more and more daily both in faith and charity, in the endeavouring of good works and an holy life? And (as the Apostle saith) That the man of God may be perfect, being furnished unto every good work: Therefore, howbeit I grant you in part, that which you writ, that in those there is more conscience than knowledge, yet absolutely I do not; for those Weaklings seem to me to be wiser in their ignorance, than many wise men with their multiplied knowledge, etc.  
112. Lasitius subjoins as touching the same Confession of the Brethren, the testimony of Stanislaus Sarnicius (reckoned by Starovolscius, one of the Century of Polonian Writers, but he was a Minister of the Word of God of the Helvetian Confession, and afterwards the Superintendent of the Diocese of Cracovia) which is after this manner, If any man asks me, what the Bohemian Confession differs from the Augustan and Helvetian, I can make it out, that all the Confessions of Germany and France, do design this especially, to refute and condemn the Popish abuses; only the Confession of the Successors of Huss the Martyr, doth not only pull down what is contrary to, but also repairs and restores that building of the new man by Regeneration, and of the Church well qualified.  
113. Not much unlike was the judgement of the Divines of Heidelberg (then piously solicitous about the erecting of Order in the Churches of the Palatinate under Pious Frederick) as appears in their Embassy and Letters to the Brethren of Bohemia: for Zech. Vrsin in his to Andrea's Stephanus the Antistes of the Brethren, writes thus, We are fully certified by your Confession, both of your consent with us in all the heads of Christian Doctrine, and also of your care and diligence to keep up a conversation worthy of a Christian; and indeed upon this account we must needs joy you with an happiness far beyond us: And we entreat you to help us in your prayers to the Lord, that we may obtain his grace, for some further attainment of the beauty of Christian Order amongst us also; and that we judging ourselves, may not be condemned of the Lord: for notwithstanding our prayers and endeavours many a day, have been reaching hereunto, that something of better Order may at last be seen amongst us; yet, because the name of Church-Discipline (some imprudently and importunately urging it, others bitterly and altogether rejecting it) is become so odious, that a great part do not only decline it, but would have it demolished; and we can scarce hitherto enjoy the name, or the least slight shadow of Discipline: Therefore, with shame and grief, we are sensible, that you ascribe more to us in your opinion, then is to be found amongst us (yet this advantage we have by it, that from hence we apprehend you ply us as with a spur, to quicken us to endeavour to be more answerable, the better to answer to that good opinion which you and the rest of the godly conceive of us, etc. Mart. 19 1574.  
114. Answer hereunto being received, the Church of Heidelberg dispatch to the Brethren one Badius, with Letters to the same Antistes (written by Mr. Olevian) to this effect, Mr. Vrsin shown me your Letters, and them of Mr. Languet, whereby I understand, that you of a long time have vigorously laid at that design, whereto also we aspire, namely, to place the beginning, middle, and end of Religion, not in disputing, but in doing, i. e. in true conversion to God, and solid faith in Christ. Let me therefore beg of you, not only in mine, but in the name of the Brethren, which are here in the service of the Church, that you would furnish this John Badius with understanding of the whole Oeconomy or Administration of your Church, and make him welcome, for he is a learned, and very pious man. Mr. Vrsin and all the Colleagues salute you. At Heidelberg, April 28. 1574.  
115. Now what opinion the Divines of Heidelberg had of those things which Badius observed in the Churches of the Brethren, is evident by Olevians Letters again to Stephen, given Sept. 6. in these words, It cannot be expressed, what high thoughts I have of that work of the Lord, which he hath not only began, but also carried on so many years in your Churches. The extreme corruptions of this age, makes me and my Coleagues not a ●ittle desirous to confer with you about the most excellent. Government of the Church; for we would so build, that the building may stand firm for after ages, but we see how great differences, and what sudden changes there are in those Churches, which are deprived of their Privilege, and wholly depend upon the Civil power; unless we seasonably obviate these evils, many of the godly will think (at least in a great part) that they have run in vain; I mean, as to the stability of the building and the preservation and propagation of the whole Oeconomy of the Kingdom of Christ. Wherefore we thankfully own what the Lord hath given us, and we desire to make more full acknowledgement thereof, and beseech the Lord, that he would supply us with sufficient means hereunto to that purpose. Veri●y, when I behold the sad face of the Reformed Churches in Germany, I am utterly afraid. I apprehend that secular powers have been heretofore the Church's entreatments, but now in many places they are turned into a kind of Dominion to domineer at their pleasure over the Churches and the heavenly doctrine: Of the causes hereof this seems not to be the least, that many Churches have too much given up themselves to the Polities of the world, as if they were an essential part of the Kingdom of Christ. Therefore I cannot but extol your way of edifying, who would have your Churches so subjected to the Polities of this world, yea and to all men for good, as yet to part with nothing of that liberty which Christ hath purchased for them with his blood.  
116. Hubert Languet (mentioned before) was the Elector of Saxonies' Legate in Caesar's Court at Vienna, a man of great authority, I find some letters of his to Andrea's Stephanus, and in one of them these words, The Pope fears nothing more than our consent and uniting together, which is his sure destruction, if it can be effected; but we have some unsound Divines amongst us which reject all good counsels, and therein do much advance the Pope's interest. I would have the Churches of Bohemia, which you writ, desire the Augustan Confession, first join themselves with your Churches: But these things are belonging to the good pleasure of God only; unto whom we must earnestly pray that he would defend his Church against them which labour to dissolve it. Of the Gentleman D. of Z. I think as you do; he seems to me to be of that sort of men, which prudently and simply judge of things, as nothing at all biased by their affections, of which there are to be found but very few. Tho most (and those not otherwise wanting parts and ingenuity) being so hurried away with their affections that they seem sometimes (when they give their judgement) to be destitute of common sense. At Vienna 15. Feb. 1574.  
117. There was come forth before this time an. 1572. the famous four-languaged Bible of Benedict Arias Montanus printed at Antwerp, and not much after that was the new Latin Translation of the Bible, of Francis Junius and Imanuel Tremel, printed at Heidelberg. This put the Brethren upon preparing in like manner a new version of the Bible in their own language, conformable to the Original (for all that they had hitherto had was the Latin version) they therefore set about this business, and in pursuance hereof they send to the Universities of Wittenberg and Basil, some Candidates in Divinity to give themselves diligently to the study, and thorough-knowledge of the holy Tongues. To these was adjoined a Jew born, Lucas Helitz of Posnania a learned and pious man, ordained also a Minister of the Gospel among us; and that these might be able quietly to attend this sacred work, there was assigned them in the heart of Moravia an accommodation for their dwelling together, viz. the Castle of Kratlitz a Printing office being there also erected, under the patronage of the Right honourable Lord, John Baron of Zerotin, having his Mansion in the next adjoining Tower (called Namest.) This noble Lord bountifully maintained all those persons and preparations at his own proper cost and charges; and God blessed it so, that we now (if any part of Europe again) have the Prophets and Apostles speaking in our langauge, and yet most purely and properly. They were about this work (preparing the Translation pure, explaining it with Commentaries, and writing it out in six Tomes fair for the Press) the full space of fourteen years. The first part namely the Pentateuch coming out anno 1679. The second part, viz. The Historical Books, 1580. The third part, viz. the Hagiography (i. e. the Psalms, Proverbs, Ecclesiastes and Canticles.) 1583. The Books of the Prophets, 1587. The Apocrypha, 1588. then the sixth and last part containing the New Testament, 1593. out of which afterward other Editions were taken.  
118. In the year 1575. Maximilian held a Convention at Prague, and he gives his allowance that the Estates of the Kingdom which were for the Sacrament in both kinds, should enter into a mutual engagement of fidelity to each other, under the common seal or token of one confession. The Jesuits notwithstanding, and the Pseudo pretended Hussites, acting to their utmost strength to hinder it, but yet they could not: For whereas they in their Petitions and Remonstrances, amongst other things, clamoured to this purpose; That the Estates for both kinds were not unanimous in the Faith but nourished amongst themselves the Piccards, Calvinists, Lutherans. The estates that they might testify their consent, agreed together to draw up a Common Confession: To this end making choice of certain Divines, and appointing also some of the Barons, Nobles and City Officers to overlook the business: To these therefore the Masters of Prague presented the Books of Mr. Huss, and the Synodical and Parliament Acts for the Religion of the ancient Bohemians; but those which embraced the Augustan Confession, (which were a great part of the Estates) offered that same Confession as they that were of the Brethren offered theirs. They compare both the sense and the form of speech, or phrase of both parts in every Article of Faith, and put it into such a form, as both parties were able and willing to subscribe it, not too much descending to particular subtle Scholastic differences of Questions. Which Christian moderation and prudence of theirs, did not only profit themselves, but also highly swayed many great persons in Germany, and elsewhere. For Cesar ratified that Confession that was offered him, and took all which did subscribe it into his royal Protection: only what they petitioned for power to constitute the Consistory and the University, he put off till another time; graciously promising them withal, in the mean time, that he himself or his Son (which they had assigned to be his Successor) would not be wanting to promote the Petition of the Estates.  
119. Note, That this Confession of the Estates was written in the Bohemian language, not translated into Latin, nor printed till the year 1619. at which time it was presented to King Frederick by the University and Consistory of Prague, therefore it is not extant in the Catalogue of Confessions; but that which is found there under the title of the Bohemian Confession, is the peculiar Confession of the Brethren of Bohemia, not this common one of the Estates. There was care taken that they should be put down only in the Germane tongue, and then submitted by the Council to the censure of the Divines of Wittenberg, 1575.: by the Lord Bohustaus Felix of Lobkowitz and Hassenstein, chosen by the Estates to overlook that business. It was well approved of by the Wittenberg Divines, who in their answer to this Baron in the Germane tongue, among others have these words, Although this Confession be brief, and we easily observe that the main design in drawing it up, was that the chief Articles of Faith should be briefly, plainly and properly expressed to avoid all superfluous prelixness, and jangling contention, about doubtful questions, which haply s●me contentious spirits in our Germany, if this Confession come forth in the Germane dialect will find fault with all: But as for us we cannot but approve your Christian prudence and moderation; and plainly we would warn you, that though in other places they should be of another opinion, yet that you would not suffer yourselves to be lead away from this holy and pure simplicity, forasmuch as it is certain that the Churches are herein best provided for, and such are more edified, reform and kept in unity, where the pure Doctrine of the Gospel is commended to Christians in simplicity, without any curious affectation of subtleties, and the contentions arising thereupon. As also David prayeth Psal. 25. Thou shalt keep me in simplicity and uprightness, etc. Given at Wittenburg 3. November, Anno 1575.  
120. Most excellent Maximilian being laid in the grave, 1576. his Son Rudolph succeeded him, and treading in his Father's steps until the year 1602. he reigned in quietness, no man being troubled upon any account of Religion; but this year by the secret machinations of the Jesuits managed by their Agents, things were brought to that pass that Rudolph subscribed the Edict by them drawn up to reinforce Wladislaus Act against the Piccards, and commanded it to be published, but it effected no further mischief then to shut up the Churches of the Brethren for a time: for the Patrons of the Brethren, the Nobles protesting against it as not belonging to them, inasmuch as the Piccards were not such as were therein described, easily obtained of Rudolph graciously to connive at the slack observation and execution of his Edicts: neither was it so lawful for the adversaries to urge them by the activity of the other Estates of the Evangelici. It is also reported by credible Authors, that when in the evening that very day 22 July a messenger bringing tidings that Alba Regalis (the chief City of Hungary) was taken by the Turks, Rudolphe being very much troubled said, I look● for some such sad blow ever since I began to usurp God's Dominion which he hath over the Consciences of men; alluding herein to a saying of his Father.  
121. And that it was never his intent but that the promises of his most pious Father should be performed, and the liberty of Conscience established, he sufficiently declared afterwards, when as Anno 1609. he assigned the Estates of the Kingdom which stood for the Sacrament in both kinds, (notwithstanding the contrave●sings of the Pope and the Spanish Faction, as also of many of his own Council) to reform the new Consistory, and the University as they should see meet; adding moreover hereto his Royal Letters under his broad Seal to confirm his grant hereof; giving moreover his allowance, that the Churches and Schools which yet the Evangelici had should be continued in their possession, and that others should be built where there was need; forbidding that any of his Subjects (whether temporal or spiritual) should be punished upon the account of Religion: And took order that the Kings which should succeed him in the Throne should be bound to the pious observation of those things. Finally he restored the power of the Estates to choose from amongst them certain Patrons to be keepers of this Liberty.  
122. The Estates then reform the Consistory, and for unanimities sake they make choice of some certain Ministers, by suffrage, viz. Three of the Hussites, three of the Brethren, and as many of the other Evangelici; and adjoined to them three Professors of the University; and enjoin to these Twelve select persons the whole care of Ecclesiastical matters in all the Kingdom, and inasmuch as it was now agreed on all hands, that the things formerly agreed called the Compactata should be abrogated, and that the Churches should be governed according to the rule of the Divine Law only: There was chosen to be chief Administrator for the Hussites, Elias Scuda de Semanin, afterward to be also chosen by the General Assembly of the Deacons. As for the Brethren (to whom was permitted their way of Discipline for the better accord) it was resolved that they should have the Administrator's next Colleague for their Senior (yet with their good leave and consent) as long as the distinction of that order should last. To whom also, as being genuine issue of Huss, the Church called Bethleem (and famous for Husses p●eaching there) was granted by the University: All which things were done to the public satisfaction and joy of all good men; and all places were filled with divine praises. It being generally written upon the Church doors,  
God's House stands open the Lion's play, whilst Ralph  
Blessed Maximilian pays this truth to th' Faith.  
123. After this, Religion grew more pure, false Hussitism being by degrees removed throughout the whole Kingdom; that there was found scarce one of an hundred but made profession of the Evangelical Doctrine. But alas! with the liberty of Religion (as it uses to be) there thrust up also under it by little and little licentiousness of life, and the bonds of Discipline (even where before it had been in force to good purpose) were now loosed in a wonderful manner: whereupon the godly most what did not like that liberty, which drew with it carnal security, and some began to presage evil hereupon; and so it was, for that horrible tempest under Ferdinando overwhelmed us, and that prophecy was fulfilled, The bitterest bitterness is found in the sweetest Peace.  
124. For the Enemies of the Gospel being filled with rancour, turned to their accustomed stratagems and treacheries, making and placing an Engine in secret, which breaking forth, we were utterly overthrown, even that whole Church of Bohemia, which had so many generations grappled with that Nimrod the Pope; so that she must now take up her lamentation with the discomfited Daughter of Zion, My Enemies hunted me as a bird, they have cast my life into the pit, and covered me with stones; they have drowned me in the deep, and I am gone, Lam 3.52, etc. for Rudolph the Assertor of our liberty being taken away, and counsels being on foot for the bringing about of the Council of Trent, that they must begin with the Bohemians, they so handle the matter, as by extreme vexations (in encroaching upon their sacred Laws and Privileges) they might be provoked to impatience, and so to arms; that so if they could bring them to that, they might have a just colour to come upon them and suppress them, with all the forces of the whole Catholic League, as Rebels against his Supreme Majesty: And so it was, our sins prevailing against the righteousness of our cause, and God permitting the Enemies at last to fill up their whole measure of cruelty against his Saints among us.  
125. For a victory being obtained, anno, 1620. the choice of the Nobility were partly put to death, and partly dispersed; the Pastors of the Churches (as the Authors of Rebellion) by a general Edict all banished; they then attempt first, by glozing, to charm the people unto a change of their Religion; and after it, by sundry terrors and torments they force them at length: when they had for full six years handled a few in this manner, in the year 1627. they banish out their Country the whole Nobility of the Evangelici, and go about to compel the people, by prisons and tortures, to renounce the Cup, and promise obedience to the Pope: at which time indeed there were very many ready, and also desirous, rather to spill their blood then their souls; but they derided this resolution and purpose of theirs, those new Sword-bearing Apostles, crying out, Caesar thirsteth not after your blood, but the salvation of your souls: For it was concluded at Rome, that inasmuch as by the experience of an whole age it was apparent, that letting blood to cure the favour of the Lutheran Heresy, hath done no good, another course is now to be taken, by the means or benefit of a Diet, i. e. by exile, prisons, and linger distresses of all kinds.  
126. By this Diet, in the space of forty years, it was come to that pass, that in all Bohemia and Moravia, there was left to the Evangelici neither Church nor School, nor any private exercise of Religion, nor the Holy Bible, their holy Books being all burned, and all other Books helpful to promote the service of God, where ever they could be found; and for those that (for the keeping of the Faith of their Covenant with God inviolable) were fled out of their Country and scattered through the Neighbouring Kingdoms (being many thousands) either through the calamities of a banished condition, had their hearts broken, so that they superseded their constant mind; or by reason of the continuance of their distress, were so wasted away, that the remainder of us here and there are very small, as two or three bunches after the vintage is done; or two or three berries on the uppermost top bough, after the shaking of the Olive, Jer. 17.5, 6. All our lovers forsaking us, and not enquiring after us: yea, even when we enquired after them, they hardened their hearts against us, Jer. 30.4.  
127. And we indeed endure the wrath of the Omnipotent, which we have justly brought upon our Nation, 2 Mal. 7. but shall they justify their actions before God, which forgetting the common cause of the Gospel, and their former ancient Covenants, do not only not help them which perish for the common cause; but also stir up and encourage the Babylonians against their Brethren and Neighbours, and crying out as the Idumeans of old, Psal. 173.7. Raze them, raze them, to the very Foundation: Neither do others which promise and procure to themselves peace remember, that the Bohemians having both first, and for so many ages, hitherto constantly maintained the common cause against Antichrist are such as whose cause in like manner at this time ought to be pleaded by common joint help; so far at least, as that the light of the Gospel (where it was first lighted and held forth in a public Candlestick) may not be suffered, as it now is, quite to be extinguished  
128. But alas, what remains to be done, by a Nation most sorely afflicted, and that for this very cause, that ●he hath more diligently adhered to the Apostolical Doctrine, the footsteps of the Primitive Church, and the conduct of the holy Fathers, being beyond all others, hated, assaulted, cast down, and trodden upon, forsaken of her own, and finding no pity amongst men? but this one thing alone, that crying out for help to the only Eternal God of Compassions, with that perished people of God of old, she should say, For those things I weep, mine eye, mine eye runs down with water, because the Comforter that should relieve my soul is far from me: my children are desolate, because the Enemy prevailed, Lam. 1.1.  Zion spreadeth forth her hands, and there is none to comfort her, the Lord hath commanded concerning Jacob, that his adversaries should be round about him: Jerusalem is at a menstruous woman among them, ver. 17. The Lord is righteous, for I have rebelled against his Commandments: hear, I pray you, all people, and behold my sorrow, my virgins and my young men are gone into captivity, v. 18. I called for my lovers, but they deceived me: my Priests and my Elders gave up the ghost in the City, while they fought their meat to relieve their souls, v. 19 Behold, O Lord, for I am in distress, my bowels are troubled, my heart is turned within me, for I have grievously rebelled: abroad the sword bereaveth, at home there is as death, v. 20. They have heard that I sigh, there is none to comfort me: all mine enemies have heard of my trouble, and they are glad that thou hast done it; thou wilt bring the day that thou hast called, and they shall be like unto me, v. 21. Remember, O Lord, what is come upon us, consider, and behold our reproach. c. 5.1. Our inheritance is turned to strangers, and our house to aliens, ver. 2. We are Orphans, and Fatherless, v. 3. Our necks are under persecution; we labour, and rest not, v. 5. Servants have ruled over us, there is none that delivers us out of their hands, v. 8. The joy of our heart is ceased, our dancing is turned into mourning, v. 15. Thou, O Lord, abidest to Eternity, thy Throne from generation to generation, v. 19 Wherefore dost thou forget us for ever? v. 20: Turn us to thyself, and we shall be turned: renew our days as at the beginning, v. 21. 
129. Nor was it much better in this age with the Slavonic Churches in other Nations, we here being oppressed with the Papal yoke, they there with the Turkish, or else overgrown with the manifold superstitions of the Greek Church. Have mercy on thy Christian people, so many ways bruised and broken in pieces, O Jesus Christ.  
130. Now to what end are all these things recorded, is it not to comfort us? remembering, that as of old in the times of the Primitive Church, no violence, no torments, no executions, could hinder the propagation of Christianity; so even at this time, that this extreme rage of Papal cruelty, shall not be able to stop the course of the Gospel: forasmuch as, although the light thereof be put out in some places, as amongst us, yet in other places it blazeth forth with so much the greater lustre: Neither is God other than he was of old, or is his hand shortened, but he can still find out away to deliver his people out of the Babylonish furnace, and to enclose his enemies in their own flames: Great is our Lord, and great is his power, and of his wisdom there is no account can be made, Psal. 147.5. He doth what he pleaseth, in Heaven and in earth, Psal. 135.6. For the Lord will not put away his people for ever; but though he causes grief, yet will he again have compassion, according to the multitude of his mercies, Lam. 3.31, 32.  
131. And for others, that they remembering these things, and seriously considering how severely the Lord hath corrected us (which were even the portion of his inheritance) may learn themselves also to be afraid of the judgements of God, who therein, for the most part, gins at his own house, 1 Pet. 4.17. yea, at his own Sanctuary, Ezek. 9.6. For whether they believe that we came nearer to the Sanctuary than they, or themselves nearer than we, as to the way of the purer Discipline, it is all a case, since that we came up nearer to true piety: Truly, they which are so regardless of the life of Christianity, must look to hear that of Christ, If these things were done to the green tree, what shall be done to the dry, Luke 23.31. but and if they are nearer the Sanctuary than we, surely than they must be attended with greater plagues than we, unless they take warning, and repent by the means of our example: For he to whom much is given, must be beaten with many stripes, Luke 12, 47, 48.  
132. Some haply may think, that we have herein in short reported many things in our own praise. But I answer, we have not commended ourselves out of our own mouths, but only related the opinions of others. I may therefore say, with our great Master, If I bear witness of myself, my testimony is of no value, there is another which bears witness of me, John, etc. (John 5.31, 32, 34.) I receive not my witness from men (saith our Lord) but speak these things that you may be saved, (v. 55.) i. e. that you may ponder the truth unto the acknowledgement of it, and so be excited to give glory to God: Nor indeed have we any other design in reciting so many testimonies, but that the godly Readers may be incited to give so much the better heed in perusing this ensuing book, and then to judge, whether so many grave Authors have (without all just ground (on our part, as not at all answering the character they give of us) published so great things concerning us, and thereupon to retain what is good amongst them, or amend what is corrupt.  
133. If we have formerly hitherto offended in hiding our talents, behold we amend our fault, setting it now forth to public view: and if it now be our lot, which was the lot befell that unthankful and slothful servant, to feel the judgement of the Lord, saying, Take the talon from, and give it to him that hath ten, Luke 19.24. we must humbly say with David, It is the Lord; if he shall say I will take no delight in us, behold here we are, let him do with us, as it seems good unto him, 2 Sam. 15.26. And behold, O you Churches, which have more talents, unto you do we here now deliver ours also, respectfully entreating you to receive it of us, so as it may now bring in a greater improvement or income unto the Lord, than it hath done whilst it remained in our hands. We read in Moses, that God commanding the Tabernacle to be erected for himself, required freewill offerings of the people (every man with whom was found gold, and blue, purple, scarlet, or fine linen, goat's hair, and red skins of rams, etc.) and that the Lord inspired and moved the workmen to frame their works therewith, Exod. 35.23. and even now, that we hear that men of understanding are consulting about the erecting in the Churches the Throne of Christ, viz. Discipline, and even the most excellent form of Church Government; why should not every man find in his heart, as Moses speaks, v. 29. freely to offer what he hath (no man being able to offer what he hath not) that so the Artificers which the Lord doth and shall raise up, selecting, digesting, and polishing these preparations, may erect a Tabernacle to the Lord?  
134. I believe verily that Luther, Bucer, Calvin, Musculus, Zanchy, Beza, Olevian, Vergerius, etc. were Besalee●● and Aholiabs, filled with the Spirit of God, and able to judge what is more or less fit for the Divine work: But yet do not you that are entered into their labours, suffer their judgements to forestall or prejudice you, but judge impartially and freely of all things that shall be offered to you: only withal remembering, that what is spoken or propounded by the Apostolical Spirit, must be discerned by the same Spirit: i. e. here is no place to seek for sublimated speech, or speculation of humane wisdom, but the evidence or demonstration of the spirit and power thereof, etc. 1 Cor. 2.1.  
135. But more of this after the matter itself hath been premised; We will speak as to men of understanding judge ye what we say.  Dan. 9.7. 
TO thee, O Lord, belongs righteousness, but to us confusion of face, even to all that are near us, and them which are afar off, throughout all the Countries whither thou hast driven us, because of our iniquities.  Vers. 15. 
And now, O Lord, which hast brought thy people out of the Land of (Spiritual) Egypt, and hast gotten thyself renown, as it is at this day.  Vers. 16. 
Let thy anger and fury be turned away from the Christians, which are thy people.  Vers. 17. 
O, our God, hear the Prayer of thy Servant, and his Supplications, and cause thy face to shine upon thy Sanctuary, for it is desolate, for the Lords sake.  Vers. 18. 
Incline thine ear, O God, and hear; open thine eyes, and behold our desolations: for we do not present our supplications unto thee for our own righteousness, but for thy mercy's sake, which are very great.  Vers. 19 
O Lord hear, O Lord forgive; O Lord hearken and do, and defer not: for thine own sake, O my God, for thy people are called by thy Name. Amen.   

An EXHORTATION To the CHURCHES, PARTICULARLY, And by name that of England, now piously solicitous for the most excellent Form of Church-government.  
THus have you had an account of the Slavonic Churches, especially that of Bohemia, and, the main of that, the unity of the Brethren of Bohemia: to what end, was also touched towards the end of the History (§. 132, 133, 134.) viz: that those, who endeavour the Reformation of Church-affaires, may even from hence be furnished with some thoughts conducing thereunto. I shall now renew my address to you with whom I began, O! you, the Churches of the Britain World. Amongst whom your controversy about the most excellent way of Church-government hath been in agitation for the space of an entire generation, and that even to the violent shaking of the whole State or Secular government. Who would have thought it, that such a question so very inconsiderable at first sight, could produce so great tempests, earthquakes, and flames. Herein it hath appeared, what the force of zeal is, which is once set on fire for God, and Liberty of Conscience, whether it be right, or wrong: and how Circumspect they had need be; that look to hear the whispering of the still Calm, and the wholesome instructions of God himself.  
When ever you shall once have an opportunity to determine among you this affair of your so great concernment, (and it is the Interest of whole Christendom to have it rightly determined) You, and by your means, the Churches, must call upon God, that you all (viz: your Pious David restored to you, with the great Senate now sitting, and the Ecclesiastical Synedrim to be convened, and whoever shall be entertained for Counsel in these sacred things) may be governed by his holy Spirit, that your Consultations may have a good issue, such as may be for the glory of God, and yours, and the Church's salvation: Amen.  
And because God in his ordinary course works by ordinary Means, and trust on Divine Providence doth not exclude, but include humane Prudence. It will be needful, (after the seeking of Grace from above) that wheresoever any thing of sober Counsel may be had, it may be prudently sought out, modestly communicated, and diligently pondered, that so at last in the depth of wisdom, that which is found most excellent, may be chosen, decreed, and settled. Nor can there be wanting hope of good success, when it once appears, that you are willing seriously to traverse the business, not to huddle it over, but, to hear the many preparatory deliberations, (both those at home, and elsewhere offered) and then after all things be truly sifted, to come to a Conclusion. For the sighs of holy men unto God for you will not be wanting, as also, nei●her good Counsels from all Corners to be suggested; God also will come in with his direction and blessing.  
Now, because the Catholic Church is one, whereof we are Citizens, even all that believe in Christ, in whatsoever particular Churches, or Nations they be dispersed: Communion of Saints requireth, that, upon occasion we make a common Collection of desires, and prayers, votes, and judgements, for the comfort and advantages of undertake for the common good. In confidence hereof I though a Stranger, have yet adventured to speak my mind, and yet not mine, but the Judgement of my Church, and of some pious wise men, Luminaries of the Church, which have given Testimony to the Constitution of Affairs amongst us, as they were, viz: that this way of Church-government, is the very same which Christ instituted, and Apostles used; or else the nearest to it, and therefore 'tis to be wished it were settled in all Churches. (See the premised History, §. 76. 79. 80. 82. 85. 90. 94. 96. 106. 107. 108. 111. 112. 113. 115. 122.) But is it so indeed?  
We boast not of Perfection, which we know is not to be found on this side Heaven; neither do we prefer ourselves before others, being conscious of our own defects. But that we may not be wanting to the Cause we have undertaken, (and verily that which is any where good ought to be made common) we say they which have given their approbation of this Church-government may seem not to have been deceived: in that, First, so reverend men, cannot easily be said to want Judgement, nor yet to be led aside by affection, such as sought to please some obscure persons in the World, giving us just cause to fear, that in extolling such, they did the rather impair their own reputation. This is evident in Erasmus (Hist. 70.)  
Yea, and if any man will but seriously weigh these things in the balance of his own Judgement, he will scarce evade his being of the same mind: Viz. If he considers, [a] that not any one, but many began this Unity, (Histor. 45. Annot. p. 78.) [b] and these not lead by self conceit, but the zeal of salvation; [c] not out of luxuriancy of wit, but sensible and tender conscience, (ibid.) [d] not precipitantly, but with manifold deliberations for many years; (Hist. 47.99.) [e] not with presumptuous confidence of themselves, but with fear and trembling, making many and heart-breaking Prayers to God to this purpose, (48.50.60.) [f] and with great respect had to Judicious men, seeking counsel, wherever any could be hoped or looked for: The Romans, Greeks, Waldenses, Hussites, Lutherans, etc. (61.66.68.) [g] also with full purpose to try all things, and hold fast that which was any any where found good; insomuch as they ordained it a Canon among themselves, if any appeared any any where better reform, they would be obliged to join themselves to them: (67.) In no wise therefore doth this Unity savour at all of Schism. [h] Now all this while, whatever they had collected among them, they so diligently and closely stuck thereunto in their practice, that it may be said to be throughly proved by the fire of Persecution for the space of two generations without interruption. Neither yet hath any thing to this day been found, which is better, viz. more consonant to the Scriptures, and the practice of the Apostles, or more for the satisfaction of the Conscience.  
But moreover, we want not for these things more weighty, and as it were demonstrative Arguments: As First, that this Church of the Brethren hath all along been such a body, as the Apostle would have the body of the whole Church to be; a Conjunction of Saints, by the work of the Ministry for mutual edification in the Unity of faith, and unto the exercise of unfeigned Charity fitly framed together and compact, by that which every joint supplies, from the inward working power (Ephes. 4.12.) for here, all are in this manner (some being members of others) knit together, by common Laws unto common edification: not by the charms of any outward Splendour, Wealth, or Honour, or chains of any compulsory violence, but set together only by the inward working power and glue of the same Faith, Love, and Hope.  
Secondly, because such a Polity, as is that of the Brethren-Church, is of that nature; that however it submits itself to the Polities of the World, yea to all men for good, yet it will lose nothing of that Church-liberty, which Christ hath purchased for it with his own blood, (as Mr. Olevian observes Hist. 115.) and which is more that it always comports with every well-constituted State, and never disturbs it, (that which is altogether to be wished, seeing that the State, and the Church, both combining for the welfare of humane Society, must differ only as Outward and Inward.) For such a Church-government as this is suitable to a Monarchical State, because it hath Episcopacy; to an Aristocratical, because it hath a Senate; to a Democratical, because it hath Synods. Therefore Calvin, and Bucer (both for the Order of the Brethren, Hist. 79, 80.) being called unto divers Places to reform the Churches, each of them so applied himself, that he accommodated with the Secular government: Calvin in the Commonwealth (of Geneva) constituting a Presbytery. Bucer in the Kingdom (of England) leaving there (what he found) Episcopacy to continue, and remain. But whether or no they did well to part asunder, things which when joined together have a better operation, those thence arising, (and unto so much mischief among the Brethren molesting) controversies and contentions give too much evidence. Perhaps if they had harkened to that of Solomon, a threefold cord is hardly broken, they would not have had so much sad experience of those breaches.  
Thirdly, Another Argument of much validity for such a Form of Church-government as this is: It carries within itself, antidotes against the evils which may annoy it, viz. Order, and Discipline, whereby it either prevents disorders, or else, if they steal in, suppresses them, v. g. [a] that there is no place open for Ambition and Simony, no man running of himself, or before another, but all coming when they are called, and going when they are sent, not otherwise to another place, or at another time. Nor is any preferred to any function at the pleasure of any one (with acceptation of Persons) but of all; there being less hazard in the common judgement of all then of any one, and because all are as any one, in their lyableness to err; they always faithfully make him of their Counsel, which cannot err. i e. God: First, in all their Synods, before the Election of any Ministers (Pastors or Bishops) making prayers unto God, joined with fasting an whole day (as Acts 13.2, 3.) [b] As for Covetousness, the Antidote here is their very poverty, unto which they are all accustomed, both by necessity itself, they being not allowed any large stipends; and by the Laws, forbidding them the care of scraping riches (See Annot. p. 98. 6, 7.) [c] the bar which is here put to Arrogancy is, that, this vice of pride being discernible as hateful, who ever betrays any swelling thereof, puts a stop to himself in that very thing as to his own preferment, [d] an Antidote against contentions is not wanting, here being the endeavour of brotherly love in all: Or if any thing breaks out of humane infirmity, some friends are always at hand for the reconciling thereof: [e] nor is here any place for Heresy, or Heterodoxie, where none use to have any thing singular, but all frame all things unto Consent, and Harmony, and where all are exercised rather in the practice of Christian love, then in subtle speculations about Faith. [f] Neither doth any one by disputing, or writing, rise up against another, (whereof there are sad examples in other places) because of the common bands of Order, he neither dare nor can. (g) last, there are no occasions of curiosity, such as are vast Libraries, wherein busy bodies may at their pleasure tumble, and dangerously involve themselves: for all are here taught most what to delight themselves in books of Divinity.  
Besides, the Apostle pronounceth those Church's blessed where the servants of God are received as the Angels of God, yea as Christ Jesus himself (Gal. 4.14, 15.) Now it is Mr. Altingius' observation (reading the Order of the Brethren) that all things are there among them directed with singular care, unto Piety, and due Reverence of the sacred Order. But if it be so; we have the true Picture of the Kingdom of God, and hope of that blessing and life for ever, promised to Brethren that dwell together in unity, and having all the ointments and dews of divine grace in common.  
If I had scope, I might write a large Commentary, how Christ founded that spiritual Kingdom of his (which he is pleased to have in the World indeed, but not of the World) and how it was administered by the Apostle; the easier to let you see the enormities of those Christians, which dis-figure this spiritual and celestial Kingdom, by trans-figuring of it into so many, worldly, earthly, corporeal and carnal Forms, and what good hath at any time to this day been done, or not done, by so many new transformations and reformations, but I may not dilate myself. I therefore bend my knees to the Father of our Lord Jesus Christ, that for the riches of his glory he would give you to be strengthened with might in the inner man, by his Spirit, that being rooted in love, you may comprehend with all Saints, what is the breadth, and length, and depth, and height; and to know the Love of Christ which passeth knowledge, that you may be filled, even unto all the fullness of God. (Ephes. 3.14.)  
Some may say, by so much extolling the state of your affairs, what would you have? would you persuade us to them? I answer, If these things be good, surely they are communicative of themselves, and that they should be made common, ought not to be matter of displeasure, but desire; and if it be well with my soul, I cannot but say with Paul, I would to God, you were all as I am, excepting these bonds of my Affliction (Acts 29.29.) I seek nothing herein for my Church which now is not, nor for myself which am entering upon my grave: But for thee, O Catholic Church, the Mother of us all; whom I so love, and reverence, that I cannot but wish, it were still better with thee, wherever, however, and in what part soever it may be better. I was not born to be factious, nor have I lived such, nor will I die such, but will adhere to Christ only, together with them which he hath given to be my guides, or whereof he hath made me guide. I would it were given to all that call on the name of Christ to persuade the same thing, that having Christ (only Christ, bare Christ) for their leader, they may not know Paul, Apollo, Cephas, or any whomsoever; and fixing to themselves the mark of that one salvation, and eternal glory, they may supersede other vanities, (contentions about Primacy, Predominancy, Titles, Revenues, as worldly impertinent vile rubbish.)  
But dare you so mean a Person move such things? I answ. Give me leave to indulge my grief, which consumes my bones, for the ruin of my Church, and the Fear of yours. I say the ruin of the Church, both mine, which is now already in its rubbish, and yours, which is in great danger unless the tender mercies of God prevent you. O Christians, the love of Christ, and the desire of the common salvation compels me thus to speak unto you. I do that which Job did, when cast on the dunghill, saying to his friends about him, I teach you being exercised by the stroke of God upon me, Job 27.11. If I take the boldness so to exhort you, I adventure upon no more than is enjoined a duty to all Christians; (1 Cor. 14.31. & 2.13, 11. & Heb. 3.13.) should I give counsel too? yea; by the same Law with that very poor Citizen, and of no account, who yet, his country being in danger was bound if he knew any thing, to bring relief thereunto by counsel, (Eccles. 9.17.) and with that Maidservant which durst counsel her Lord, the General, 2 Kings. 5.3. Hear ye me which fear God; my words shall not be wind, but substance, they shall not utter any private matter, but that of the common salvation.  
I well know the Genius of humane nature, how incident it is to every one of us to please himself in his own, and to despise others in comparison with himself. The Cedars will admire their height, the Oaks their strength, the Palm their handsomeness, the Figs, and Vines their fruit, but the Whin is contemned for its shrubbedness, that even the beasts of the field can tread it under their feet, (Judg. 9) Be it then that the Bohemian Nation were the least of Nations, the Bohemian Church the least of Churches, and the Bohemian Church of the Brethren, the least part of that Country: what then will follow? that he that is great can learn nothing of a little man? hear Christ, that Eternal Wisdom, what did he when the great Apostles contended for the Prerogative of greatness in the Kingdom of Heaven? he takes a little child, and setting him in the midst, said; Verily I say unto you, unless you be converted, and become as a little child, you shall not enter into the Kingdom of Heaven, (Mat. 18.1, 2, 3.) Make application thereof, and you shall be your own teachers, O ye great Doctors! I hope you all believe, that Christ is still with us, and will be to the end of the World, to behold our behaviour, and to hear our contentions about greatness yet continuing. Nor must there be wanting some little ones, to be set in the midst of the Great ones, and appointed to be their pattern.  
Contend then O Great Churches, among yourselves if you please, about the Pre-eminence! whether the Grecian, or the Roman; the French, or the English; the Germane, or Helvetian be the greater Church? strive about the notion of faith, for Ceremonies, or Hierarchy, as fiercely as you can: Behold Christ presents you in the midst with a little child, and (as Zanchy hath it) an Infant stripped of all pomp, and dressing, considerate for nothing but simplicity, knows not any thing of preferring itself to others, quarrelling with any, coveting wealth and honours, only skill, to keep at home, to do its own business, not to intermeddle in other men's matters; to serve God in spirit, and truth, to look up to Heaven, to renounce trust in the Earth, and to fear, and take heed of nothing so much as not to offend God or man by neglect of any duty, and being taken up with these things, hath learned to brook privacy of life, and to bare contempt: In this manner if any man humble himself, the Lord promiseth him a majority in the Kingdom of Heaven, ver. 4. and saith, whosoever receives such a little one in the name of Christ, Christ will receive him, ver. 5. but on the contrary, if any offend such an one, he threatens him with a burdensome stone, and the bottom of the sea, ver. 6. and with all at once denounceth an eternal woe to all which avoid not scandals when they can, ver. 7.  
And what else, did the Apostle inculcate on his factious Corinthians; striving about fading to yes, and that even before Infidels. If we have (saith he) any cases of things pertaining to this life to judge, why set you not them to judge who are least esteemed in the Church; I speak it to your shame, 1 Cor: 6.4. What if the same Apostle to our shame should say even to you (as there to them) O! O you (Corinthians!) that are wise, that are rich, that reign without us: (ver. 4, 8.) For truly the things for which you contend, are only of this life. Rank, Eminency, Possessions, Revenues, Authority, Repute, and the like Prerogatives, but how small a thing is all this for you, which shall judge the world (v: 2. & 3.) which, are in expectation of the Throne of Christ; and his blessed Kingdom to Eternity (Apoc. 3.21.) So that, whilst you that are so great contend about things so small, behold God sets before you some that are contemptible, and of the lowest form, that you may begin even of them to learn to do better. Those I mean which groaning under Christ's Cross, may thus address to you that shine in glory. God hath set forth unto you us as appointed unto death: for we are made a spectacle unto the world, to Angels, and to men, we are fools for Christ, and you are wise in Christ, we are weak, but you are strong, ye are honourable, but we are vilified, to this very time we both hunger, and thirst, and are naked; and buffeted, and have no certain dwelling place, and labour working with our own hands; being reviled, we bless, being made as the filth of the World, and the offscouring of all things, etc. (1 Cor. 4.9, etc.)  
Thus Paul minds them of these things in 1 Epist. to Cor. and what heed they gave to him herein, appears in the second Epistle, where he once, and again reproves them, that they despised his Apostolical meanness, and suffered themselves to be led away from the simplicity of Christ, by them which were addicted to pomp, and great swelling words, and full fed with large fat morsels, and no wonder, for so it was with the Lord of the Prophets and Apostles, that by reason of this meanness, and meekness, (● Jsa. 42.1, 2.) his cross and afflictions, he was so contemned, that he was counted unworthy to be looked upon (Jsa. 53.2, 3.) the World always looking after nothing, but power, pomp, and splendour, doth so love to deceive itself, and let the Godly take heed, and beware of it. For the foolishness of God is wiser than men, and the weakness of God is stronger than men; I God making choice of those things which are base to the world, and nothing worth; yea even those things which are not, to abolish those that are, that no flesh might glory in his sight, (1 Cor. 15.28, 29.)  
However than I hearty wish you (O! you great Sticklers in the great Churches) some great Joseph, which may bespeak his brethren with authority, why fall ye out in the way? (of Heaven) (Gen. 45.24.) or a Moses, to cry out to you, men, and brethren, why do ye wrong to one another? (Acts 7.26.) or an Hezekiah, to charge you, as he did with royal Majesty the Levites, and Priests. My sons do not swerve any more, for God hath chosen you, etc. (2 Chron. 29.11.) Or else a great Constantine who gently reproving his Bishops the Ministers of Christ, burned all the books of controversies. Yet, what forbids, that I should not tread in the footsteps of Christ? and setting before you, great Apostles, a little child in the midst, and show you, what lesson you must learn of him. What hinders also, but that the Apostles counsel may be urged, that quarrel being arisen among you about those things which concern this life only, the judgement hereof may be committed to them that are the lowest in the Church? This will be of Divine right; whatever otherwise reason of State may suggest to them, which understand not, nor will understand the State of the Kingdom of Christ.  
In confidence then of this Divine right, the Bohemian, though the least of all Churches, and oppressed, entreats You, the Churches of greater Magnitude, to supersede your contentions about matters so small, so fading, and of no value. What? will you contend for the Prerogative of Place, and dignity? when Christ did so straightly forbidden his own, all desire of honour, and commanded, that he that affected the primacy should be thrust back to the last place (Mat. 20.26. &. 23.11, 12.) for titles? when the meekest Lord condemned the Phylacteries in the Pharisees as a piece of stinking pride, (ib. 5.) and would have his own count themselves sufficiently honoured with the mutual compellation of Brethren: (ver. 8.) Do you strive about the higher understanding of the Mysteries? when we are here, all but infants, scarce understanding the least part of that which by the goodness of God we shall know, when we come to the state of Perfection. Why may not the one of them that have an imperfection in speech, have a good understanding of the other, or at least bare with him? Do you contend for the right of prebend's? when Christ affirms it better to give then to receive, (Act. 20.) and interdicts all his own, which he sent forth to preach the Gospel, the charge of the purse (Math. 10.9.) subjoyning this rule, ye have received freely, give freely: And verily that was matter of glorying to the Apostles, that they preached the Gospel gratis, (even to the richest Corinthians) that they might not be burdensome to any (2 Cor. 11.7. & 9) and it was the Character of a mercenary Preacher to strive to be rich of the Gospel. (ib. 20. and elsewhere often) Let the sincere Servants of Christ then, imitating Christ, and the Successors of the Apostles treading in the steps of the Apostles, glory in the Lord.  
If you still stick at our smallness; we must say with Syrac. The Bee is small among winged creatures, yet the fruit thereof is the beginning of sweetness, Syrac. 11.3. What more despicable than the Aunt? yet how often are we sent to her as the Mistress of Prudence? And may not a little Commonwealth be in greatest Order, and so a mirror to another which is greater? Be the boat greater or less, I am only but one still, and the same, (as any understanding man will say.) Verily, bigness is of no virtue, (unless happily to sink with its own weight) all action flows from the form. My Predecessors did adventure in the contentions of the Brethren of the Evangelici (in Germany, Helvetia, Polonia,) in a brotherly way to interpose, and by the assistance of God, did there do some good. Why may not we, the relics of them, cry out against the Relics of contentioners? They durst move Maximilian the Emperor to a Reformation of the Church, (Hist. 108.) why may not we the last, reduced to the last entreat the same? Our blessed Martyrs Hus. and Hieron, in the midst of the flames sung Psalms unto God, in confidence of the goodness of their Cause. Why may not we be as them which inherit the same Cause to the last man; being to triumph with Christ by his power, not only in the Babylonian flames, but beyond them also, and the last flames of the World in the Judgement day.  
But what would you have may some say? I answer, compassion; Compassion I say on your selus, that you may not always thus destroy yourselves: O Christians! how destroy? even as Christ said, every Kingdom divided against itself is destroyed, and a house divided against itself cannot stand. For you, O Christian people, how variously, how furiously, how perniciously you are divided, Heaven, and Earth can witness. I speak not of the dissensions of divers Nations, Cities, Families only, but even of the fall of, and fall out of the same Nations, Cities, Families, so many ways amongst themselves as is elsewhere scarce to be paralleled; as if you designedly had conspired to act contrary to what Christ hath commanded, that we should be one. Mark, I beseech you, what Paul saith: If the whole Church come together, and all speak with Tongues, (as being taught of God strange Tongues) and the Idiots or unbelievers come in, will they not say you are mad? (1 Cor. 14.23.) But what then would they say or do, if they could now see the whole Church consisting of so many Christian Nations and parties met in one place; and all these quarrelling, biting, slashing, and cutting of one another's fingers, hands, feet, heads, would not the unbelievers say we were hurried by infernal Furies? And is it not thus? verily, this last Age, all the desks of Schools, and Pulpits of Churches do nothing but contend, and create most bitter grudges against one another; so many railing and reproaching writings flying up and down in public against one another, as that the World at this day cannot bare. All the Nations in Europe hath done nothing for more than 40 years, but what the Midianites of old did, when they were put into a frenzy at the sound of gideon's Trumpets: Every man's sword being set against his fellow, they run one another through, and so fall by their own mutual wounds, without the hand of any other adversary. The Jews and Turks see all these things and laugh; wondering how we should thus be given up to a reprobate sense, that ere their sword comes to touch us, we dispatch ourselves with our own weapons, and then leave the rest of us to be a prey to them. Thus did Solyman the Turkish Emperor laugh at us to our reproach and shame: who having taken from the Christians 40 Kingdoms in Europe and Asia, when it was told him, that the Christian Kings and Commonwealths had entered into a League between themselves, and were about to prepare War against him: Holding up his hand, and dividing and changing his fingers, saith he, as much as I fear that these my fingers will grow together, so much the uniting of the Christians together: and so it was, for to stop the inundation of the victories of their then common Enemy, they could not agree among themselves, nor yet can; but to overthrow themselves they always agree: Especially of late, and with the greatest rage of all, these last forty years, wherein so much Christian blood hath been shed by the Christians themselves, as was never in the memory of man spilt by a Foreign Enemy, There is every where made such havoc of Christian Kingdoms, that we may cry out with the Prophet, If the Lord of Host had not left us a seed, we had been as Sodom and Gomorrah. Alas! Alas! Alas!  
But O Christians! are these things the showing forth of your virtues to the praise of him that hath called you into his marvellous light? as the Apostle speaks, and upon the account whereof, he calleth you, a chosen Generation, a royal Priesthood, an holy Nation, and a people which God challengeth peculiar to himself, (1 Pet. 2.9.) Alas! Alas! Come let us appear in that shape, wherein he that form us, hath portrayed us as to the life, in reference to himself and ourselves. I mean, the Son of God, who being about to renew us after his own Image, gins thus to speak.  
[1.] Blessed are the poor in spirit, for theirs is the Kingdom of heaven, (Matth. 5.3.) But O you Christians poor in spirit, where are you? Who is it not now that being full of conceit of himself, saith, I am rich, and have increased my goods, and have need of nothing, Apoc. 3.17.  
[2.] Our Saviour goes on; Blessed are the meek, for they shall possess the earth (v. 4.) Meek ones, where are you? Christians indeed would possess the earth, but it is by fire and sword, to divide it among themselves.  
[3.] Blessed are they which mourn, for they shall receive consolation, (v. 5.) But now a days there is scarce any Christian would receive comfort, but rather they would want none; i. e. joying, and jovializing, and living delicately in this present world.  
[4.] Blessed are they which hunger and thirst after righteousness; for they shall be filled, (v. 6.) Where are such now to be found? To hunger and thirst after riches, and fill themselves with the lusts of the flesh, the lust of the eye, and the pride of life, these are the general designs of men in all the Christian world.  
[5.] Blessed are the merciful, for they shall obtain mercy, (v. 7.) But to deal unmercifully with, and to rage against one another by force and fraud, these are now adays become the Christians Arts.  
[6.] Blessed are the pure in heart, for they shall see God, (v. 8.) But we had rather have the world, then be purged from the dregs thereof; we had rather be luxurious then temperate; being become more effeminate than the Old world before the Flood, or then Sodom and Gomorrha.  
[7.] Blessed are the Peacemakers, for they shall be called the children of God, v. 9 And how peaceable we are, our quarrelings, clamours, and furious bicker, whereby we destroy one another, speak.  
[8.] Blessed are they which suffer persecution, (v. 10. etc.) Who believes this? except a few, poor, little, foolish, simple, doting, despised common people; the rest of the Christians would rather be Vultures, than Doves or Chickens; Wolves, than Sheep; the mystery of the Cross is with them a thing out of date.  
Alas Christians, how little do we retain of a Christian, but the name only! Even those which Christ said He hath chosen out of the world, savour, speak, seek now nothing else but the world; Alas!  
And what do you Ministers of the Gospel, Masters of the Christian people, whom Christ hath sent to call his Elect out of the World? hath he taught you to bring his people up to this? Diogenes the Philosopher seeing an youth carrying himself uncivilly, struck his Master, (saith he) do you teach him no better manners than so? The Christian people are your Disciples, O Pastors! you are their Schoolmasters to bring them to Christ (1 Cor. 4.15.) are you not afraid, lest the Heavenly Diogenes (the Son of God) beholding, and so long bearing with the so dissolute, and abominable manners of your Scholars, should at last fall upon you with his strokes? verily he threatens it (Jer. 23.1.) Woe to the Pastors, that scatter the sheep of my Pasture, (and Ezek. 34.) Woe to the Pastors, which feed themselves, eating the fat, and wearing the fleece, killing the best, and yet not feeding the flock, not strengthening the weak, not healing the sick, not binding up the broken, neither have ye brought again that which was driven away, nor sought up that which was lost, but with force and cruelty have ye Lorded it over my sheep, etc. As sure as I live saith the Lord, I will require my sheep at your hands, and cause you to cease from feeding yourselves; for you generally for the most part, (as sure as the Lord lives) feed not, but only yourselves, and there is no serious care of the salvation of your people taken by you. None of you will be poor, but all must be rich, wealthy, and wanting nothing, and how then should you teach others that blessed Poverty of Christ? None of you is meek in spirit, humble, and yielding to others, but you must have all yield to yourselves, and who then shall learn christian's meekness, and obedience? (that sweet and easy yoke of Christ) In a word, you all decline the Cross; either that whereby yourselves should crucify the flesh with the affections and lusts, or the Cross, which when laid upon you by others, you should patiently bear; and how then shall you frame others to the likeness of a crucified Christ, you yourselves not at all conforming thereunto? Alas! All of Christ is become a Paradox to the Christian people, because their Leaders so represent, or rather misrepresent him such an one. Christ teaching them one thing, and they by their examples teaching them quite another. Alas!  
And let me speak also to you that are Gods Vice-gerents, Kings, Princes, and others set in the High Places, to preside with power to the Public affairs of men. Do you never begin from your High Pinnacle (where God hath placed you as in the supreme watchtower) to take a prospect of humane affairs, to see what may be mended? Of you 'tis said, The King sitting upon his Throne in judgement, scattereth away all evil with his eyes, (Prov. 20.8.) Verily it is the judgement of God, but given to you, whom therefore he hath called Gods, and the Sons of the most High, (Psal. 82.6.) It is yours then to sit upon the Throne, but with your eyes open upon all things, throughly scattering away all evil things: Why then do you endure so many to be and remain in the Christian World, which is subjected to your power? Why do you not by the power of the Sword (if Pastors by the power of the keys cannot or care not) restrain your Christian people from those so many flagitious outrages? why do you not by coercive power bring the Pastors, which are fallen into great disorders into order? why do any of you permit them to Lord it over them, who are their Lords? why do you suffer them, (whose duty it is to be yours, and the people's Leaders in spiritual things) to immerse themselves in earthly engagements? The Bohemians I assure you were quick-sighted in this matter, which concluded in the Council of Basil, that the Clergy must have no part of the Secular government, and this conclusion they demonstrated irrefragably in a Disputation out of the Scriptures, continuing for the space of fifty days (Hist. 38, 39) insomuch, they obtained, that among them from that time, they should not be reckoned among the Estates of the Kingdom, nor make a session any any where in the Conventions of the Kingdom, or their Political Judicatories, until that very late overthrow of a Free Nation and Church, whereupon they were enacted to reign, being preferred before the highest Order of the Nobility: But where now shall that of Christ hold? But it shall not be so among you, Luke 22.26. Or, may Christians choose whether they will hear Christ or no? But that voice came down from heaven, Hear him. The Wise man observes, that there be three things under which the Earth shakes, and a fourth which it cannot bear; viz. A servant if he be suffered to reign, a fool if his belly be full, an odious woman when she is married, and an handmaid that is made Heiress to her Mistress, Prov. 30.21, 22, 23. For absurd and intolerable is this turning of things upside down, whereof why do you suffer the world and all Christendom to be so full, O you Gods of the Earth, whom the Highest hath enacted to sit on his Throne, and to scatter away all evil with your eyes? Shall it never be wanting under which the Earth must groan and tremble? Alas!  
If ever were the time that you would be watchful, O Christians! now is your time to watch; O! for the sake of the living God look about you! that he would please to turn our heart to our Fathers, and our Affairs to that condition wherein it was in the beginning; that the Lord may not come and smite the earth with a curse, Mal. 4. ult. for truly we are come to that height of abomination (even by mutual persecutions and butcherings of ourselves) that as to those very things wherein we think we do God good service (viz. to sacrifice men, John 16.2.) God swears he never commanded them, nor hath it at all come into his heart; and therefore that he will dissipate all these things, and overturn all with his sword, etc. Jer. 16.4.  
There was in the year 1529. made in Germany, a Protestation of the Princes and Estates, against an Edict which came forth against Liberty of Conscience; whence it is that even to this day the title of Protestants is given to the Evangelici: but behold, 'tis now 130 years since; and yet there is not wanting just cause of Protesting against such as tyrannize over the consciences of men! not only those, which then, as now, designing to reign alone, would not suffer any so much as to mutter; but at this day, against you the very Protestants themselves, that even you also have filled all places with mutual violences, and so you are doing still; whilst you are all zealous for Liberty of Conscience, yet you are all in opposition against it among yourselves; no man enduring to tolerate another, which differs never so little from himself. Alas! what will become of us? Shall it always be that our protestations contradict out practices? What if God himself should enter a Protestation against us all? That Christians are no Christians, because they do not keep the Commands of Christ; that Catholics are no Catholics, because they seek not the welfare of All, but of themselves only; that the Evangelici are no Evangelici, because they live contrary to the rule of the Gospel; that the Reformed are not Reform, because going about to distinguish themselves by Ceremonies, they differ not in their conversation. Alas! We are all out of the way: I also and my people: Woe to us if we reform not.  
Now God that he may frame us unto this Reformation, doth not only protest in his Word, Hear ye Heavens, and hearken you Earth, I have brought up sons, and they have rebelled against me: but in his chastisements by bloody wars, and other plagues, and that yet we should not be awakened? That yet Ionas should transgress? that he, by reason of whom the sad Tempest was now raised to toss and wrack all, should be lying still in the sides of the ship, fast asleep, so utterly careless of the danger, which was now like to cast them all away? (Jon. 1.5.) We all are as this Ionas, disobedient to God, by reason of whom, the Depths of God's wrath are stirred up, even now ready to swallow up the ship of all Christendom, although that of Ionas escaped: For there, though they were such as worshipped other gods; yet in the common jeopardy, they were all in common turned to their prayers, every one calling upon his god (v. 5.) We that worship but one God, even the very jaws of death cannot bring us generally to turn to God; but some shrieking, others are shouting, some perishing, others are making merry; Alas! for the general confusion in our ship. And which is more, there we find Ionas confessing his fault, and the rest, for the safety of whom, he doomed himself to be cast away, not hasty to cast him overboard, but seeking rather, if by any means they might save him: (v. 10.) But we imputing the cause of the Tempest one to the other, furiously post to destruction every one his fellow, whom he can: Alas! there, to get the ship to the shore, and save the nocent with the innocent, they all work as for life: (v. 13.) But with us, some sweeting at it even while they faint, others do nothing, others again taking the Oars from them that would row, others again if they seem willing to stir, yet some of them row this way, others that way, all confused, there being nothing but tumults, brawlings, fightings; some being so stark mad, that they make holes in the common bottom, resolving, that they may see others perish, to cast away themselves, Alas, Alas!  
What will become of us if we go on to take this course? of necessity the ship wherein we all are must needs be lost; whether by the waves coming upon her from without, and we be overwhelmed by the invasion of the heathen Nations; or from within by ourselves, being thus enraged unto our own mutual destruction. woe to thee O ship of the Church, that thou hast such Ship-masters, such Oars, such Pilots; God change our minds, and deliver us from this madness.  
But than what counsel or hope is there? Much hope in the mercy of God, if men would hearken to wholesome counsel? what is that? Such as we find in Jonas' ship now ready to be cast away, but yet saved, and in the City of Nineveh, now ready to be overthrown, but yet standing: First, that every offender, with Jonah, should awake, and acknowledging his offence, humbly yield himself up to the Abyss of God's judgements; perhaps by the same labour he may save others from perishing, and himself also may find mercy: And then, that the Pilots of this ship, the Heads of the Christian world, taking counsel together among themselves for the common salvation, order all things well, whereby God may be reconciled, and man may be brought into order: And last of all, that the whole people, stirred up by the good example, and warning of their Superiors, would suffer themselves to be reduced, and brought home again as to God, and goodness, unanimously calling upon God, as they did both in the ship, and in Nineveh; and leaving nothing undone, nor giving over, what ever it is, whereby, they returning into peace with God, and one another, may take Oars, all as one man, and strain all the sinews of their endeavours, to arrive at the Haven of Deliverance.  
But to come nearer the business, there are four Cardinal points of the Church's safety, viz.  

1. That the whole Christian People unite together.  
2. That they be likewise brought into order.  
3. That they knit together with the bands of Disciples.  
4. And then be filled with the Spirit of life.   
First, Let them unite, I say, that they be not any more as scattered sheep, or a flock of Lions, Bears, Wolves, Serpents, and Basilisks, devouring one another: but (as 'tis promised) peaceably lying down, and feeding together, the tame or gentle, with the wild; the strong with the weak, etc. as one Flock under one Shepherd; and yet not one so as a flock of Cattle, where all are alike one with another, but as an Army well ordered, (Cant. 6.3.) as the Kingdom of the Messiah, which was better governed then that of Solomon, (1 Kings 9 & 10.) as the City of the great King, (Psal. 48.3.) as the House of God, (1 Tim. 3.15.) Lastly, as the living body, perfectly set with its various members, for various offices, and put together with all the joints, and all full of the Spirit of life, (1 Cor. 12.12. Eph. 4.14. etc.) without which the rest (as union, order, connexion) are all in vain; for let the parts and number of them be full, and set comely in their proper places, and well knit together, yet the body wanting only the soul, is nothing else but a carcase.  
O you Christian people, dispersed through Europe, Asia, Africa, America, and the Islands of the Sea, into so many Religions, Sects, Opinions, and multiplied different Ceremonies, what else I pray are you now become, but as those bones of Israel in Ezekiel, scattered abroad in the field of the world, (Ezek. 37.1, 2.) O! that it would please God to bring on that day, wherein he will put forth his omnipotent power among you; to command that there may be a noise and a shaking, that so the bones may draw near one to another, and come together (v. 7. this would be the union) Every one, the one to the other, (even in his order) the sinews knitting all together, the flesh coming upon them, and the skin covering them over (v. 8. there would be the bands) and then the breath come from the four winds, to inspire all that are spiritually dead, that they may live (v. 9, 10.) viz. the life of Christ, and who shall live when God doth this? Num. 24.23.  
You vainly wish, may some say, things impossible, and which can never come to pass; and yet we must wish what ever is good; and the holy Spirit teacheth us so to do (Psal. 122.) that Jerusalem be one City well built, a City compact and put together every way within its self; (v. 3.) where all the Tribes of the Lord go up together with one accord, to praise the Name of the Lord; (v. 4.) where there is set the Tribunal (of Christ, v. 5.) to preserve peace and prosperity, as well within the walls, as in the Palaces; (v. 6, 7.) where all the Citizens of the Church are brethren, and friends in perfect peace, (v. 8.) studious to seek and procure the common good: (v. 9) he is therefore no good Citizen of the Church, that doth not seek, or at least desire and wish the common good thereof.  
Every man seeks after that which he loves, they say. I therefore, because God hath enamoured me with the love, 1. Of Unity, especially that of the Church. 2. Of Order, especially in the Church. 3. Of Settlement, especially of the Church. 4. Life and Vigour, especially of the Church, cannot but be in pursuit of those things with all my desires, and having lost the less, our Unity, Order, Bands, Life, I cannot but pray for the greater, even the Unity, Order, Bands, and Life of the whole people of Christendom, in as much as Unity in the Community, is far better than community in paucity.  
I would some greater and more famous Church, which is as a City set upon an hill, (Mat. 5.14.) yea, lifted up above the Hills, (Jos. 2.2.) would begin, and set an example to the rest: I mean of perfect co-implantation, perfect Co-ordination, perfect connexion, and perfect reformation, after the life of Christ, as much as may be on this side heaven; for in these doth the perfection, beauty, and salvation of the Church consist.  
We ought to pray for the Unity of the Church, because he, which could not desire but that which was best, even he who is our Saviour, sanctifying himself to be a Sacrifice for us, prayed for this, and that with tears: Father, I sanctify myself for these, that they also may be sanctified in thy Truth, (Joh. 17.19.) even all, that shall believe in me: (20.) That they all may be One, as thou Father art in me, and I in thee, and that they may be One in Us (21.) I have given them the glory, which thou gavest to me, that they may be One, even as also We are One: (22.) I in them, and thou in me, that they may be made perfect in One, and the world may know that thou hast sent me. (23.) Alas! Christians, be afraid! having lost Unity, we have lost that, whereby the world should know, that we are God's people, and that Christ was sent of the Father to be the Saviour of the world; had we kept this, we might have gained a thousand worlds; O then, that yet, yet we may return unto Unity, that the world may know, etc.  
But what Unity do you desire? Even that which the Apostles began by the Command, and Example of Christ, under whom the Church was one Heart, and one Soul, Acts 4.32. i e. there was no study to make and maintain parties, but the same sentiment and consent in all, and the same design of common edification (as among the members of the same body.) O that God would please so to give to us, one heart and one soul, that all the Pastors with their several Flocks, and all the Flocks with their several Pastors, the whole Clergy among themselves, and the people among themselves, all, the Rulers with their subjects, and subjects with their Rulers, and every Church with itself, and all the Churches of the same Kingdom and Province within themselves, may all be but one body, and one soul.  
Open but your eyes, O Christians! how without Unity, there is in the very foundation of the whole Fabric of the Church, no strength at all, but all to tumble, and running to ruin. In all things Natural, Artificial, and Moral, the only Base of Peace and Prosperity, is Unity, unto which all things, first, and last, above, and below, on the right and left hand, must be so reduced, that if one goes, all go: In such a frame hath God made the world, and all and every thing in the world, to wit, the body of every living creature, (yea, and every Plant too) hanging together still with certain ligaments in every part. To the like form of necessity must all humane Society (and the Church also) be reduced; because where ever multitude is, there is confusion, unless that multitude (by virtue of Order) be brought to an Unity; break but Unity, it's impossible but that the multitude should fall in pieces, and so to ruin: For it cannot be otherwise, but that plurality (not united together with the band of Union) must come to division, and from division to contention, and from contention to confusion.  
2. But Unity is not enough for the full safety of the Church, and therefore Order must be added; because the Church is not a Body made up of Similar parts (all of like nature and name with themselves and the whole) as an heap of Sand, or a stack of Wood, or a flock of Sheep, or the body of a Snail, where 'tis not enough that the parts are together; but such as consists of divers members of distinct places, situations, forms, and offices; as we see in a House, City, Army, and the Humane body; where every thing, the top, and the bottom, the end, and the end, the middle, and the middle, according to their degree, contains itself in its own place, and acts what it hath in special charge in its own sphere: and it must be thus, or else all is in a despairing case.  
But what Order do we wish in the Churches? Such again as Christ hath instituted, and the Apostles observed, viz. That there should be some to govern, and go before, and some to follow and obey, in a legitimate subordination of the lowest to the highest: and especially, that every one abide in the Calling wherewith he is called, not forsaking his station, nor entrenching upon another's, (1 Cor. 7, 17.) Christ hath set us an example herein; who (executing the Office of a Prophet in his life, of a Priest in his death, and of a King in heaven) whilst he was yet in the exercise of his Prophetical Office, and they would make him a King, he declined it; (John 6.15.) they would have him take upon him to distribute outward possessions, he refused it, (Luke 12.14.) and he commanded the like to his Apostles, not to intermeddle with secular affairs, (Luke 22.26.) It is then confusion in the Church, when persons called to Ecclesiastical Offices, shall entangle themselves in Civil Ministrations, Possessions, Dominions, Judgements, Wars, or contrariwise hereto. Of the former way of confusion, all see a plain instance in the Papacy; where Churchmen having gotten into their hands the power of both swords, exercise Spiritual and Secular Government. Of the latter, they which are any thing well-sighted, may see it true in part of the Reformed Churches; where those of the Civil Power have forced away the power of the Spiritual Sword, out of the hands of the Pastors of the Church, and do not indulge them the exercise hereof. To this purpose Olevian that godly Divine, hath an observation, which gives me occasion to give a seasonable and useful warning to the Church of God; and indeed, such is the abominableness and mischief of the danger I would give warning of, that a kind of necessity is laid upon me, so that I must speak.  
Thus Olevian (as before, Hist. Ps. 53. § 115.) When I behold the sad face of the Reformed Churches in Germany, plainly, I am all over set in a trembling; I perceive Secular Powers have been the Accommodations of the Church; but now in many places they are turned into Dominations, and they Lord it securely at their pleasure over the Churches, and so over the heavenly Doctrine, etc. What this means, John Valentine of Andreas, a choice Divine of the Lutherans (in his Auguration Sermon or Speech at Tubinga in the year 1642.) tells us in these words; The impotent Usurped Power of the Pope over Emperors, Kings, and all power of State and Magistracy (which one may call by an unusually, but not an unfitly name, Papal-Magistracy) with a Divine Spirit of Power; set at liberty their Rights, Dignities, Crowns, and Sceptres; and being restored, upheld them by the Authority of the Divine Word. Now Satan easily perceived what an incurable wound was given him, and how the very foundations of his Kingdom were shaken by this liberty of the Magistrate restored; therefore superseding all force and violence, he takes to his Arts, and Stratagems, and attempting that which no man suspected, (an unworthy return indeed for so great a benefit) instead of Papal-Magistracy (the Tables being turned) he institutes Magistratical-Papacy, and foisted it into the Church, scarce, as yet, gotten out of the Roman dungeon: Would you know what this word means? 'Tis sad indeed, and that which is very prejudicial to the proceed of the Church affairs; I had rather you should have it in the words of Conrade Schlisselberg (formerly an excellent Divine of Ours) than in mine own. Imperial-Papacy, saith he, is the confounding of the Church, and Civil Power; wherein the Secular Lords in Courts and Cities, under pretence of keeping both the Tables, snatch to themselves the Spiritual Sword, and make themselves Lords over the Church, and the Ministry of the Word: Prescribing Forms of Obligation, and of Teaching, Praying, making Sermons, Honouring the Magistrate, Taxing offences and Errors, Administering the Sacraments, and Keys, and setting up Ceremonies in the Church; such as are now dangerous, doubtful, and contrary to the Word of God; and they will have to be in their own, and their Courtiers and Senate's hands, the Supreme, and Dictator-like power of hearing, taking cognizance of, and determining all Ecclesiastical causes, and of choosing, and calling Ministers, and dis-officiating the same, whom, and when they please, whether the Church will or no consent hereunto, or descent; and all to this end, that themselves may not be reproved, and admonished by the faithful Preachers, from the Spirit of God, and that the Civil Peace (as they account it) may be preserved. Thus Schlisselburg.  
And John Valen. of Andreas, Printing on purpose a little Book, entitled Apap, i. e Papa inverted; to show the prodigious abominations, and fatal effects of that new Monster, Imperial-Papacy: That it is the most desperate crafty stratagem of the Devil, to frame for himself of Ministers of the Gospel Masters of State, and transform the Servants of Christ into Servants of men; and to hang fetters upon the Prophets, to make them either dumb, or fearful to speak, lest they should be Reprovers, (Ezek. 3.25, 26.) chrysostom was in the right; This is the cause of all evils, that the Authority of the Governors of the Church is lost, and they be not had in Reverence, Honour, and Fear, (Hom. 2. on the 2. of Tim.) for verily, when the Magistrate will not be reproved, neither will the people; For, 
Let's but see th' Mode Royal,  
And who'll not be Loyal?  And then the Church becomes such as it was in the time of the Prophets, Licentious, Contumacious, and impatient of all Control: Let no man strive and reprove another, for this people is as they that strive with the Priest, Hos. 4.4.  
Whence it comes to pass, that in those Churches (where Imperial Papacy rules) one of the Keys of the Kingdom of Heaven is neglected, despised, lost. I did not know it, the Omniscient is my witness, and to this very day (for what hath an incurious man to do in another man's charge) for aught I know, I might have been ignorant of it, but that some 14 years ago, by chance I came to the knowledge of it: Excuse me as to the name (of place and person) and I'll relate it to you in few words. It happened that in the chief City of Germany, I had some speech with the chief Pastor of the Church in that place; He told me, he had a good while longed for an occasion to know, whether a Book which he had read, (viz. The way of the Discipline and Order of the Churches of the Brethren in Bohemia) did contain the true story of that Church, or only a Model, how a Church should be constituted? I asked, why he doubted it. He answered, because I cannot imagine any such, Church should, or can at this day be found in the world. I answered, 'twas an History, not a Fiction there related, and that indeed there was really such Orders and Constitutions, though they were not enough observed: and therefore now we that would not be governed thereby, are under the chastisements of the Discipline of heaven. Saith he, O happy you, that had both the Keys, we have lost one of them, that is, the binding Key. We are appointed to be such Stewards in the House of God, as are bound (as it were) to set open the Barns, Cellars, Chests, and all Treasuries, and not at all to shut them; so that we cannot but give holy things to dogs, and cast pearls before swine. I have known (saith he) some persons in my Congregation, very profane, covetous, extortioners, drunkards, adulterers, admitted to Confession, and the Supper, which must be by me absolved to day, and for certain would be found to morrow returning to wallow in the mire: I told him, they were not to be admitted unless they would engage to reform. He answered, I tried that, but could not carry it on, they defame me as some new Papist, or Calvinist, my life is bitter to me, etc. and so began to sigh and weep.  
I tell you a true story before God, who is a most faithful witness; if haply even by this, the enormity and deadly mischief, as well of the Imperial-Papacy, as the Papal-Empire may be made manifest; for by the one, as much as by the other, is the Order of the Church shaken, even in the very foundation, fin and judgement being filled up to the measure by such breach of Order. Is there not some likeness between the Papal Empire of the Evangelici, and that Micah of Mount Ephraim, making himself a new God for his House, and having a Priest to perform the Service as should be by him prescribed? (Judg. 17.) Doth it not resemble the Policy of Jeroboam, setting up Calves to be his Gods, and Calvish Priests to be Ministers, because (forsooth) the reason of State so required? Mark, I beseech you, the Founders of the old and new Church, and the many Reformers, and Transformers, their divers (and even contrary) way! God will not be mocked; that which any man sows, that he shall also reap. Aaron the Priest, with Miriam the Prophetess, go about to shake off the Authority of Moses their Prince, and they are punished by God with Leprosy, (Numb. 17.10, 11.) King Vzziah again on the other side, casting off the Authority of the Priests, usurps their office, and he is also punished by the same hand with Leprosy, (2 Chron. 26 16.) Now then, whilst among Christians both these offences are committed, shall we wonder, if those of both the extremes be avenged with a spiritual Leprosy, and other plagues? Would to God the Roman Aaron with his Miriam (his Regulars) would confess their error, and render to Caesar the things that are Caesar's, contenting himself with that which is allotted to him, the spiritual charge and care of Christ's Flock, (John 21.15.) But behold in Aaron and Miriam some hopes of pardon (Numb. 12.15.) which comfort we find not for the Imperial-Papacy; for it is written, The Leprosy cleaved unto Vzziah the King, unto the day of his death, (2 Chron. 26.16.) I would therefore they would make haste to get them out of the Church, (v. 15.) i. e. to restore the power of the Keys of the Kingdom of Heaven, which is given to the Church from above, but by the corruption of men, and the policy of the Devil, now taken away from it: Verily, 'tis high time to repent, and repair the impaired Order of the Church.  
3. I pass on to Discipline, as the Mean, Ligament, and Bond ordained from heaven to keep the Church in Unity and Order. Christ calls it Salt, (Mark 9.50.) because as salt resists putrefaction, and makes food savoury and wholesome; so the Discipline of manners heals corrupt manners, and makes us careful to keep ourselves within the bounds of our duty, and therein to work out our own salvation with fear and trembling. It was not without cause that our Lord said, Every man shall be seasoned with salt, and every sacrifice shall be salted with salt; v. 49. and it must of necessity be understood of the Discipline to be extended to every man which offers himself up a sacrifice unto God: For the command of God is strict, (Leu. 2.13.) Whatsoever thou offerest to the Lord, thou shalt season with salt: Thou shalt not withhold the salt of the Covenant of thy God from thy gift: in every offering thou shalt offer salt. I would those Imperial Papists which would have their Churches to be without all Discipline, and their sacrifices (themselves) without all salt, would seriously consider, how in despite of God, exempting themselves from all Discipline, they affect a most dangerous licentiousness of spirit.  
But who shall administer this Discipline? Who shall apply this Salt to the Sacrifices of God, (to sanctify all souls to God?) Christ makes the answer to his Apostles, You are the salt of the earth, Matth. 5.13. They are then to be the Pastors of the Church, the Successors to the Apostles in their Office; They therefore that wrist out of their hands the Church Discipline, would have them to be salt without all savour: What is it to deceive a man's self, if this be not it? To have food sweet rather then wholesome. After Christ had said, Ye are the salt of the earth, he adds immediately, but if salt shall be as if were not (rendered insipid, or lose its savour,) wherewith shall it be seasoned? it is henceforth good for nothing, but to be cast away, to be trodden under foot. Consider I pray, which of you would have your Salt (your Apostles) to be without salt; such as yet you do (what in you lies) to make them to be in the sight of God. O how deserving these things be of our utmost consideration!  
But granting the necessity of Discipline in the Church; of what kind would we have it? I answer, Such as Christ instituted, and the Apostles observed: Watchful, strict, and severe, wholly spiritual, and for edification. Watchful, to be extended to all that are exorbitant, though yet according to the degree of the offence, (Mat. 18.15.) Severe, to be exercised without respect of persons, even them that are dearest to us, or them which are the principal members of the Church, and seem to be most necessary: Concerning which, very remarkable is the Order which Christ gives, that no man is to be spared, which gives a just cause of offence: If any shall be to thee as thy right hand (saith he to the Church) directing, and governing all thy actions, (viz. the Presbyter himself, or Bishop, or Pope) or as thy foot, bearing thee up, (as the Magistrate, and those in Power,) or as thy Eye, giving thee light, (as all the sublime Doctors whosoever) cut off both those, and pull out this (saith he) for it is better for thee, maimed, lame, and with one eye to be preserved unto life, then to perish with all thy members full and entire, (v. 8, 9) It is better then, that by the vigour, and strictness of Discipline, the Church preserve itself from scandals, should be small, obscure, and lame; than tolerating scandals and enormities, to advance herself to never so much largeness, wealth, honour, and glistering pomp in the world. Finally, the Discipline of the Church ought to be proportioned to the Kingdom of Christ, which is altogether spiritual, and therefore revile, banishments, pecuniary mulcts, prisons, stocks, gibbets, or capital punishments, (which are the kinds of Civil punishment) are not the weapons of our warfare: but admonitions, shame, terror, and last of all, delivering up to the Divine judgement, and to Satan the Executioner thereof. Yet all these things not without an holy design, viz. That others in the Church may fear, (1 Tim. 5.20.) and they themselves which offend, may be snatched with fear out of the flames, (of sin and death,) Judas v. 23.  
It remains only, that and how, the body of the Church (being well united, well ordered, and well knit together with the bands of reverence) must over and above this, be all filled with the Spirit of Christ. This is yet a further matter, and differing from the former: For any Philosophical College, or Secular Commonwealth, (the Lacedaemonian, or some other, yea, and Aunts and Bees too,) and the Synagogue of the Pharisees, may be a company well united, and well ordered and knit together, and yet not be the body of Christ, the Church, being destitute of his Spirit: For if any have not the Spirit of Christ, he is none of his; (Rom. 8.9.) What then is the Spirit of Christ? Even the Spirit of the life of God, quickening them that are dead in Adam, (1 Cor. 15.45.) i. e. turning to God them which are turned from God, and them which are transgressors of the Law, to be obedient to the Law; and they that are fierce, to be mild, humble, patiented; in a word, making men new brought off from Satan, the world, and the flesh, and offering themselves up to God alone, to do, and suffer all his Will. This verily is the meaning of that which Christ speaketh, If any man will come after me, he must deny himself, and take up his Cross, and follow me, (Matth. 16.24.) and whoever cannot or will not do so, he denies, that he can be his Disciple, Luke 14.26.32.  
Because those mysteries of Christianity are commonly not at all, or negligently taught; thence it is that most Christians know not what 'tis to be Christians, much less are such indeed. Adam sways all, Christ very few; because very few endeavour to put off the old man, and to put on the new, (which is created after God) and to be transformed into him, and made one Spirit with him, (1 Cor. 6.17.) and so to become by regeneration the Sons of God, and to cease from sin, as he doth: When as notwithstanding, the grace of God which bringeth salvation in Christ, hath appeared to all men, that denying ungodliness and worldly lusts, we may live soberly, righteously, and godly in this present world; looking for that blessed hope of glory at the appearance of Jesus Christ, who hath given himself for us to redeem us from all iniquity, and to purify us to himself, a peculiar people, zealously studious of good works, (Tit. 2.) Therefore it is to be earnestly desired and endeavoured, that Christians would at last begin seriously to be a people renouncing the world, resigned to God, having their commoration indeed for a while on earth, but their conversation in heaven, Phil. 3.10.  
Thus as touching the salvation of the Church, I have let you understand (from § 30. hitherto,) my desires, yea the desires of Christ, and all the Saints in heaven and earth; and now, because there is no effect without its cause, and what God ordinarily doth, he doth by ordinary means, Men; I demand now, if we saw God at this day looking about for a man which should stop the gap, and stand up in the breach, he were like to find any such? and whether, if he found none, he would not pour down the fiery storm of his wrath? (as of old he did, Ezek. 22.30, 31.) Or if we heard him say, Whom shall I send? Who will go for us? whether or no there will be found an Isaiah, which may say, Behold here am I, send me? (Jsa. 6.8.) God have mercy, and send some, not Jsaiah's only, which should in speaking be nothing else but for a witness, to further hardness of heart, and ruin, (ib. v. 9 etc.) but also Elias', which may turn the heart of the Fathers to the children, etc. (Matth. 4.4.) O stir up also David's, and Solomon's, Jehosaphats, and Josias', Zerubbabel's, and Constantine's, &c. to be glorious repairers of the collapsed ruinous condition of the Church!  
And wheresoever in all the world God shall vouchsafe to raise up such, they will also in like manner deign God this honour, as to do nothing, but according to the prescript of his Will: because this is no work of man to be done after the wisdom of man, but his, who said to Moses, Look to it, and do according to the pattern which I have showed unto thee, Exod. 25. v. 40. and to Joshua, Turn not aside, to the right hand, or to the left, Josh. 1.7. That therefore they may be assured, and the faithful people with them, that 'tis the Lord, which repaireth his own house; they must take that of the Lord for an everlasting rule, It was not thus in the beginning, Matth. 19.8. i e. Have a care, that, that which is not of Divine Institution, but contrary thereunto, be taken away, (Matth. 15.13.) and what ever is instituted by God, but through carelessness of man neglected, or hath by guile been changed, be restored, (Matth. 5.17. etc.) Let things indifferent remain indifferent; i. e. things which only custom hath brought in, if they be not prejudicial to piety, be patiently born, and not without urgent necessity taken away.  
Another thing to be piously observed, is, That nothing be done by Tumult and Violence (against the consent of the Church, or any part thereof) but by the common counsel and consent, lest there be given occasion of new breaches: Wise is that counsel of wise Elihu; Let us choose us out judgement, and see among ourselves what is best, Job 34.4. Out of which place it is plain, 1. That it cannot be otherwise, but that men sometimes will be of different apprehensions. 2. 'Tis not always necessary that they must be divided, there being given to men a liberty of choice, as to the debating and determining of their affairs. 3. That that determination may and aught to be done patiently, or peaceably, and with a rational deliberation. The best way than is, when any controversy arises, (as there are too many arisen among us) that the parties be called together, and patiently heard, and reason compared with reason, Scripture with Scripture, until coming to the bottom of the thing, there remains nothing to any, which he can justly desire, or rationally contradict.  
I was upon it before (§. 35.) to wish, that some greater and more famous Church would try to undertake the business, (viz. of a more full, and holy Reformation, then can hitherto be found) and I cannot give it over in as much as a beginning must some where, and by some be made, if we expect a Change of Christianity for the better. Now because there is no Church to be seen under the whole Heaven, which hath more eyes upon it, and which is better supplied with means conducing to so great an affair; nor where there doth sway a more adventuring zeal to seek out the things which are best; nor yet to whom God hath given such excellent opportunities, as are found in the Church of England. I address therefore again to thee thou Spouse of Christ, and shall pray for happy success to attend thy proceed.  
Verily, O thou English Church, thou art indeed in this our Age a City set upon an Hill, which cannot be hid, (Mat. 5.14.) where Christ the light of the World darts his brightest beams, and wherein so many lightened Candles (Books of profound spiritual wisdom) have been held forth in their Candlesticks: That of your light so many Christian Nations borrow their light, reading your books, and striving frequently to translate them into their own Tongues; that what the Apostle in his time said of his Thessalonians, may be said of you; The Gospel of God is amongst you, not in word only, but in power, and in the holy Ghost, even in much abundance; and you are become the patterns to all that believe: 1 Thess. 1.5, 7. Which grace we must not envy in you, but pray for your increase therein, and imitate the zeal of your piety.  
I said that you were supplied with means of a further Reformation before others; because you having framed among you now for the space of an whole age, Meditations of all the Mysteries of the Kingdom of God, and printed Books of all such kind of subjects; you seem to have done as Solomon did the first six years, when he was to build his glorious Temple unto God; seeking to get stuff in a readiness, felling Wood in Libanus, squaring Stones, casting Vessels, and carrying together Gold, and precious Stones, for the glory of the House of God: As therefore the setting up of this at last, when he had fitted all and every of the particulars, was no hard matter for Solomon; so neither will it be for you, especially now, that you have such plenty of workmen, every one most ingenious, conferring his Talon of activity hereunto.  
For as it was there, there being so many thousand cheerful workmen, and among them, so many of the most skilful Artificers, which (under the eyes and direction of wise Solomon) striving in diligence to outdo each other, quickly dispatched and finished all; so it is plain to see this holy emulation working also in yours, even all along through this Century (notwithstanding the divisions always continued among you, about the Form of Church-Government) in which time, there have been made up, as well by a considerable number of Reverend Bishops, (Jewel, Andrews, Hall, Usher, etc.) as by other learned and godly men, of them which appeared, and approved themselves to be the better part, and more reform from the superstitions; so many exact pieces, that I think we may-affirm, that the heavenly Solomon permitted, and throughout during the whole Century, tolerated those dissensions amongst his Workmen, to this very end, that by their mutual emulation, all things might be done on all hands with so much acuteness: Behold what remains, but that the like activity be used on all hands, as zealously to make up, and finish entire those things which have been hitherto wrought up by parts and parcels.  
Hereunto also those opportunities, such as you have not had in all this generation before, such as no Christian Nation ever hitherto enjoyed, may induce you: For your late tempestuous State of affairs among you, being now calmed, your Halcyon days returned, the Renowned Head of your Commonwealth restored; the Fathers of your Country conspiring in common for the common safety; the people also falling in with their earnest prayers to help you; and your neighbours on every side blessing you with good speed; do you not believe that the heavenly Husband speaks to his Spouse among you, as Cant. 2.11. The winter is past, the rain is over, and gone, the flowers appear on the earth, the time of singing of Birds is come, the voice of the Turtle is heard in our land, etc. Arise my Love, my Fair one, and come away. In truth, the times you now see, seem to be the very times of Solomon, wherein 'tis not all, that you may every one sit under his Vine and his Figtree, but the House of God also is to be built, all things necessary and requisite being now made ready; only cease not to pray, That God would please to fill your Solomon full of the Spirit of Wisdom and Zeal.  
And God grant you may put together, and set up your hitherto prepared pieces, after the example of Solomon's workmen, without the noise of Hammers and Axes, (1 King. 6.7.) i. e. without any quarrelling, or violence, or mutual circumventing one another by fraud, peaceably, candidly, successfully. Besides, the Wisdom of Solomon minds you of this also in reference to your building now in hand; The foundations and the Walls must be only of the most solid stuff, Marble, (v. 7.) The Ceiling and Roof to cover all, must be of Cedar, (9 & 15.) and all to be at last covered over with Gold, (22.) i. e. what ever you frame, (from the foundation even to the top) you must be sure, if it be possible, that it be as Adamantine, cut out of the never to be shaken Rock of the Word of God; or if any thing be added of humane reason, let it not be otherwise then as of Cedar, straight, plain, of good savour and repute, incorruptible, taken out of common received Principles; and then let all be covered with the gold of pure charity, that all may approve themselves as evidently directed to the mark of common edification.  
And that the Scripture represents Solomon as studious of Gold and precious Stones, 1 Kings. 10.10, 11. Even from this also it may be useful to observe, that whatsoever it pleases God that we find rare and precious in spiritual good things and gifts, that we should be desirous to make our own. This our heavenly Solomon himself, in that Parable in Matth. 13. v. 45, 46. hath taught us; The Kingdom of Heaven is like unto a Merchant seeking goodly pearls, and when be had found one pearl of great price, he went and sold all he had, and bought it. Such Merchants were my Predecessors before the two last ages, gathering all whatever was precious out of the mines of the holy Scriptures, out of all Antiquity, and out of all the Churches in their time, as 'tis plain in story. Such also were those men of Desire of the last Century before ours, (Bucer, Zanchy, Vergerius, etc.) which in like manner trying all things, have testified, that they found some singular precious pearls even among Ours: And such Jewellers have you hitherto been, by the grace of God, lading in together treasures of most precious Jewels, wherein you triumph, and many rejoice with you. But in as much as our Saviour saith, To him which hath, it shall be given; assure yourselves, that you having so much, shall have yet more added thereto, if you go on to be diligent and inquisitive Merchants.  
The most precious Jewel of all, more worth than heaven and earth, is but one, Jesus Christ the Saviour of the world: and there are also other particular Pearls, the manifold graces of Christ; the sum of which perhaps God would have represented by Vrim and Thummim, which properly what they were, the Jews, and we with them, to this day know not, they being lost in the first Temple. But not being to seek after the understanding of the words, we think we understand what God means in the now Church thereby; viz. Light, and Integrity, or Perfection; of this Christ speaks, Let your light so shine, etc. also, Be perfect, as your Father which is in heaven is perfect Matth. 5.16. & 48.  
And verily, by the grace of God, you my wellbeloved, have found the resplendent Vrim, so that the Churches of so many Nations see your light, and rejoice in it. Our Predecessors indeed, we must confess, were never honoured with so much light, being more solicitous about the Thummim; to wit, how they might walk before God (as Abraham) uprightly, with what degree of perfection of sincerity may in this life be attained to. Other holy Merchants have witnessed as much, viz. That they found the Thummim (i. e. the rule leading men toward perfection in Christ) among them in greater perfection, then could be found any where else in their generation: Why should we despise their counsel, and not to seek & scrape even among them also, to find either some gem, or some grain? Let us do our best, holy Brethren, to have the light of Doctrine, and the Canon and Rule of our direction in perfection, that so the Churches may have you, and yours for an example: This will make much for the glory of God, and for your honour too, in the day of Christ.  
I commend to you in particular, a glittering pearl of Mr Olevian, out of the premised Hist. 115. The late extreme corruption of this generation (saith he) moveth me, and my Colleagues not a little, to have some conference with you about the best way of Governing the Church; for we would so build, that our Fabric may stand firm unto posterity: We see what great differences, and how sudden changes are made in those Churches, which their Right and Privileges being taken away, are wholly at the devotion of the Civil Polities: Unless provision be timely made for the stopping of these evils, many of the godly, even the greatest part, will conclude they have run in vain; and so on there, many golden sentences following, most deserving, not only reading, but our serious considerations.  
And here even you also may take notice of some excellent pearls worth your observation; 1. That in the design which you also now drive, whether of Reformation, or Confirmation, you should be fixed and resolved, that what you do, may be firm and durable for the generation to come.  
2. To tremble at that word; what differences, what sudden changes are made, where the Churches are deprived of their Right and Power.  
3. That unless some timely course be taken to withstand these evils, (as indeed we did not timely obviate them in Germany,) the godly will think, etc. Ah! they do think, and feel it, and Luther while he was yet living felt it, that they that were under the grace of the Gospel, were become worse, than they that were under the rigour of the Papacy; as if the unclean spirit were returned with seven spirits worse than himself, etc. And how could it be otherwise, no bounds of Order and Discipline being set for preservation? and the keys of Christ being more perniciously curtailed, than the Eucharist in the Papacy.  
4. As to which matter, we ingeniously acknowledge what God hath conferred upon you, and desire still more fully to acknowledge it, etc. and that in things of such concern, counsels are by no means to be precipitated, but tightly laid together; and God from heaven is to be called upon for counsel, with greater vehemency then in any other thing that can be named.  
As for that question which is chief controverted amongst you, concerning the best way and Form of Governing the Church, I will say no more, having in the Tractate of Independency, said what ever I thought could be said in this case for accommodation and peace: Only thus much, That that golden rule of Christ, of a Reformation in Life first, rather than in faith, and outward Ceremonies, (John 7. v. 17.) is of golden use in this business; for that man,  he be, which seeks not himself and his own Interest, but Christ only, and in him salvation, his own, and another's, will more easily discern what tends more or less hereunto, being taught by that anointing within himself, which he hath from the holy Ghost, 1 John 7.20, 27.  
But yet I query, Whether or no, if a Civil Society be well, and rightful, preserved in one place by Monarchical Government, (where the people commit their safety to some one person as the ablest and the wisest.) In another place by Aristocratical Government, (where the care is committed to some few of their own, as able and wise.) In another by Democratical Government, (where the people govern themselves by turns.) Religious Society may not be in like manner so provided for, i. e. whether Episcopal Government may not as well be endured, where it hath long been, as Consistorial where that obtains; and Presbyterial or Classical, where that is in use: It seems probable it may be so, for as much as every one of these Governments hath some good in it, conducing unto the public good, so it be guarded from abuse, u.g. The goodness of Monarchy is an uniting virtue, preventing the ruin that may quickly arise from differences, by reason of the multitude of counsels: The goodness of Democracy is a diffusive virtue, suffering no member to be easily overslipt in the dispensation of the common Cause or Interest: The goodness of Aristocracy is a collective virtue, knitting together Superiors with Inferiors, and Inferiors with Superiors; and causing many Members to keep themselves under one, and one to diffuse himself unto many .. Hence some Nations have pleased themselves with one, others with this, or that; and so it is at this day: and they all keep up themselves in their several Forms of Government, the one, and the other; which is an argument, that there is in each one of them a proper and peculiar virtue, to contain humane Society within its due bounds, by the bonds thereof: Only indeed, through abuse admitted, Monarchy easily degenerated into Tyranny, Aristocracy into Oligarchy, and Democracy into Anarchy, which is worse than any Tyranny.  
But again, of all these 3 kinds of Government may there not be a contemperation or temperature? which may make for the improving of that which is good in each of them, and correcting of that which is evil. It may seem possible by the Rule of Christ: This do, and leave not the other: And that of the Apostle, Try all things and hold fast that which is good. Viz: by holding in each of these Governments that which is excellent, that of a threefold good may be made one very good. v. g. of Monarchy and Episcopacy, the uniting good of Aristocracy, and Church-S●nat, the Collective virtue, of Democracy, and Presbytery, the diffusive good. Of such a kind of temper, was the Commonwealth of the Lacedæmonians, having one King, but to whom they put their Ephori, as the Overseers of Actions, and the power of choosing residing in the Common-people: So in the Roman Empire, which was of great strength, the power and strength was in the people's hands, the counsel in the Senate, and the executive part, or execution, belonged to the two Consuls: The like prudent temperation is at this day to be seen in the Venetian Commonwealth, and in some Kingdoms, especially that of England and Polonia: There is a King for Majesty, yet therewithal a Senate consisting of the Optimates, or the Nobles, and there is also the very Commonwealth itself by the Commons, their Legates, or Representers, suffering nothing to be enacted touching themselves, without themselves: And this course seems to excel all others for stability, having remedies always in readiness in reference to all grievances whatsoever. Now whether or no we may not see such a temperature also in the Ecclesiastical State under the Apostles? when as there were for the management of businesses, and deciding of controversies, 1. Apostles, 2. Seniors, 3. The Church. Acts 15.22. And whether or no it be any any where more evident in our Age, then in the Churches of the Bohemian Fraternal Unity, under Bishops, Consistories, Synods? I leave it to the Churches to judge.  
It is queried further, Whether or no those inconveniences and hazards which have been found in this, and the other, and the third Government, and the abuses and scandals of each of them hereupon, may be taken away. I answer, Physicians will not think that there be any diseases of the body incurable, if there be a skilful Physician at hand, timely to relieve Nature; therefore neither let Christians despair as to the diseases of the Church, provided only that the counsel of the heavenly Arch-Physitian be harkened to and taken; they advise to care and caution, that the disease get not a head by long continuance, crying, withstand the Beginnings; but our High-all-Healer is able to cure even the most inveterate, by reducing things to their beginnings (Matth. 19.8.) by virtue of which Rule, Let that be taken away from Episcopacy, which was not in the beginning, and the Disease is cured. But what is that? 1. Secular Domination. 2. Earthly Riches. 3. Pomp of Ceremonies; for Christ hath said, 1. King's exercise Lordship, etc. But you shall not be so, Luk. 22.25. 2. Possess not you gold, nor silver, nor money in your purses, nor have you two coats, Matth. 19.9. As also God forbade earthly Possessions should be assigned to the Priests in the old Testament; giving the reason also, I will be their portion and inheritance, Numb. 18.20. Deut. 10.9. & 18.2. 3. Christ also taught them to serve God in Spirit, and Truth, not in Ceremonies, John 4.23. which thing the Apostles very much pressed.  
But they assert themselves (in respect of their Wealth and Domination) by the Donation of Constantine, He adorned the Church with such splendour, for the honour of Christ, and therein set a good example of holy zeal for other Christian Kings to follow. But the answer hereunto is manifold, 1. Do they not know, can they not tell the story of a voice which as at this time was heard, This day is poison poured out into the Church?  any may make of the voice, the thing is certain; That those endowments (being given and accepted beside the Will of God) turned unto poison; Let the poison then be taken out, and the Church will be well again. 2. Again, Grant it were Constantine's pious zeal, yet 'tis evident, that it was not according to knowledge; for it was not lawful for him to dispense with the Interdict of God, much less ought the Servants of Christ to admit such things against their Lord's Will. Naaman the Syrian in pious zeal offered Elizeus money, but with better zeal he refused this Lumber, Gehezi took it, but it turned unto Leprosy upon him, 2 Kin. 5. I would the servants (not of Elizeus) but of Christ, would at this time but understand, what a foolish choice they have made, of an earthly instead of an heavenly inheritance; and would begin to think of some course to cleanse the Church of this Leprosy. 3. I answer, Constantine could not foresee the abuse of this Donation, and the mischief that thereby would fall upon the Church: Now the whole world sees it, and if he were risen again, and should see it, undoubtedly his desire to restore the Church to her integrity, would put him upon it, to retract what he gave, with a better good will then ever he gave it: As haply Moses himself would have broken the Brazen Serpent, if he had seen how it would be abused, (as when he saw the Idolatry of the people, he broke the two Tables of the Law, written with God's own hand,) and in as much as Hezekiah coming after him, did it piously as it were for him, 2 King. 18.4. why may not godly Kings at this day piously also retract the liberal donations of their pious Ancestors, now perverted by abominable abuses, and improve them to better purposes?  
As for the pomp of Church Ceremonies, God indeed in the old way of Worship ordained such a thing, therein by shadows to set forth the spiritual mysteries of salvation (which Christ at his coming was to disclose) but seeing, that since the coming of Christ they have been demolished, and leveled by so many Apostolical strains, as claps of thunder, and flashes of lightning directed against them, why should we bring them up again, still to make use of them? Under the Papacy perhaps, where the light of the Gospel is once obscured, by and in the barbarous generations, they may have seemed, or seem to be of some use, at least with some colourable pretence; but in a Reformed Church, I beseech you, what use can be made of them? Those which have been hitherto retained in England (under the Reformed Bishops) have not the very Pontificians themselves laughed at them unto scorn and derision? It is plain to be seen in that Edward Weston's Theatre of Life Civil and Sacred, (Printed at Antwerp, 1626.) p. 564. etc. where (having said that the Religion of the Protestants is without all Religion, because they have no Sacrifice, Priesthood, nor Sacred Ceremonies) he adds, Some Protestants indeed that they may not appear absolutely impious, and irreligious, use our Missal and Breviary, selecting what they please thereof for the Rubric of their Liturgy; and to make the Form of their worship appear the more goodly, they have their Canonical persons forsooth, and their Arch-DeaconS, and so, after the mode and custom of the Church of Rome, their Caps, and Hoods, and Holidays, and such like stuff and lumber, which they say they found in the Synagogue of Antichrist. By which very thing it is apparent, that the Religion of the Protestants stands guilty of stealth, and robbery, by which it first came into the world; or if they will not be taken for thiefs, let them still go for our Apes, and Antichrists, etc. and so he goes on; These, with all their whole service, are derided and scorned, not only by ours, but also by their own, etc. at last he set down the judgement of one to this purpose: The English seem to have driven the Pope out of their Kingdom in such haste, that they compelled him to leave his clothes behind him, which they (as fools in a play) put on, with a kind of pompous Ceremony of triumph, and so lead their Quite. O how we are abused by their dallying and colloguing; they being Reform, but not to any purpose: A goodly Reformation it is, that they dare not carry it through.  
It will therefore be a glorious thing for the Reformed Churches to come back to the practice of Christ and his Apostles, leaving off the baubles of earthly riches, honours, and pomp, (both Ecclesiastical and Civil,) to be taken up, look after, and busy themselves about matters of an higher nature: Seek the things that are above (saith the Apostle) where Christ sitteth at the right hand of God. Set your affections upon, and let your care be for things above, not things on the earth; for you are dead, and your life is hid with Christ in God, Col. 3.1, 2, 3. which if it be enjoined all Christians, much more them which are set next under Christ, to be leaders unto others from earth to heaven, and to whom the King of Kings hath said, All power is given to me in heaven & earth, go you (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) make all Nations my Disciples, Matth. 28. i. e. advance my kingdom, both by outward preaching unto all Nations, and by the inward power of my Spirit, learning of me to live, not an earthly but a heavenly life; O how invaluable and incomparable would this be, if you did but know how much you are (advanced) above all earthly things: but alas! the highest of the Bishops at this day, stick in the very first rudiments of the Apostles, not aspiring unto any degree of high Apostolical perfection! What was their first rudeness? To dream of Earthly Kingdoms, and Thrones with Christ, where to sit on the right hand, and on the left. What their high perfection? To count all things here as dung, for the excellency of Christ, and casting all Worldly Interests behind them, to press forward for the prize of the High Calling, (Phil. 3.) and so to rejoice in the hope of future glory, and glory in Affliction, the Cross, Martyrdoms, etc.  
I would here lay down my Pen, but that this swelling excrescence of the Church (by tract of time hath gotten such an extreme hard crust upon it) that it seems needful to ply it with oft-renewed-mollifying applications: Let it be taken therefore how it will, I offer in the sight of the Church my desire of things of the better sort: Now that which God makes and ordains must needs be better, than that which man institutes; for the works of God are perfect, (Deut. 32.4.) that which he establishes for ever: and the decrees which he makes, no man may pass over, (Psal. 148.6.) behold then, whosoever they be among men, which God doth appoint to be guides of others unto heaven, all those he absolutely declares in both the Testaments, that he would have them altogether free from earthly cares: first straight forbidding his people Israel by Moses, to allot to them any inheritance amongst them; and then severely charging the Priests themselves, that they should not admit of any such terrene possession.  
And Christ did the same, for those which he chose for himself to be Messengers to the Gentiles, he made leave their Nets, Customs, and all ways what ever of getting gain; yea, and himself also being about to discharge his Commission in reference to mankind, laid aside even his heavenly Riches Honours, Thrones, (to reach that these at least are utterly incompatible) and became poor, contemptible, and low, having not upon earth whereon to lay his head. Verily it was to be fulfilled which was typified in David; who had no hopes to triumph over Goliath, till he put off the Royal accoutrements, and addressed himself in the habit of a Shepherd; and in Gideon, who being to discomfit the Midianites, was first to dismiss his numerous Armed Forces, reserving to himself nothing but his Lamps and Trumpets; and then, as Gideon said to his company, As I do, so do ye: (Judg. 7.17.) So Christ bespeaks his, I have set you an example, that, what I do, ye may do also; (John 13.15.) Why do we not then imitate him, if we would persuade ourselves, that we are the Sub-Delegates of that Legate from heaven? He, though they made him an overture of Regal Dignity, accepted it not; (John 6.) though they would proclaim him King (Luke 19.38.) yet he persisted, taking to himself no Title but that of Master (22.11.) being asked whether he was a King; He made answer, My Kingdom is not of this World: Being assured that there was reserved for him a Royal Throne in Heaven: Why not we in like manner, having a promise of the same Throne? Howbeit, not unless we first overcome, (Apoc. 5.21.  
Most certain than it is, that Episcopal pre-eminence consists not in this, to possess vast Demesnes, to shine in Gold, to be surrounded with a Retinue, to be carried in Coaches, or lie on Beds of Down, to be clothed in Scarlet, etc. but to be deep in inward Piety of the heart, and profound in Divine Knowledge, with Zeal for the Glory of God, and the Salvation of the Church, as also of improved experience in the things of God; renouncing and abjuring our own private profit; these are the things which make up the Portraiture, or Essence of a true Bishop; and his outward Characters are many; to be much in Labour, and Travel, in Watch, in Hunger, and Thirst, in Fast, and Solicitousness for all the Churches; to be weak with them that are weak, and to burn when others are offended; (2 Cor. 11.) and so to bear about in their bodies the marks of the Lord Jesus Christ, (Gal. 6.17.) and when he meets with one sick of the (spiritual) Palsy, to say, Silver and Gold I have none, but such as I have, I give thee, in the name of Jesus Christ, arise (out of the bed of vain and sinful state) and walk in the ways of Christ, (Acts 3.) In a Word, not at all to savour Earthly things; for he which talks of the earth, is earthly; (John 3.31.) but to show in word and works, that he is the Messenger of the Lord from Heaven; who gives life to all, (1 Cor. 15.45.47.)  
If Bishops and all they that discharge any Embassy for Christ, hope to be such, verily their worldly additaments, earthly dominions, and secular honours, must be taken away; for these are baits, which profane persons swallowing, and being caught withal, crowd themselves into Ecclesiastical preferments, shutting and thrusting out their betters: For it is vain that Bellarmine saith, The Sea of Rome either admits them which are Saints, or makes them such. It is more truly retorted by another, that it either embraceth them that are wicked, or makes them such. For men cannot reach to such an height, but they must be very worldly, ambitious, subtle to deceive by a thousand tricks more than are good: Yea, if it be so, that haply some of the better sort fly so high, yet it is almost impossible but they will be taken wi●h (a spirit of) giddiness, by reason of the very height of their condition: And the same must be said of every Bishop's Sea set out with such pomp and riches, that these things either are possessed by such as are ambitious, covetous, idle drones, and effeminate, or else they soon make them such. These sweet poisons, (the pomps of Riches and Honours) can hardly be drunk deeply off by any one, and he remain innocent.  
Let no man say within himself, the Mendicant condemns them that have riches, because he hath none himself; for indeed, he which is out of the mist, can the better see the cloud: nor yet need we to be so indigent, if modesty, and fear of venomous dregs stood not in our way: I could tell you, the spirit of zeal hath sometime raised up them among us also, that by liberal Donation would have settled sufficient large Revenues upon our Church for ever; (as in Moravia, B. B. of Z. in Bohemia, Pr. of Rosenberg,) they were only finding out a way how these Demesnes might with some colour be made over to be possessed by some others, so as yet the rents might be paid to the Antistites of the Unity: But it was not accepted, both because it could hardly be concealed, but and if it should have been known, it would have provoked envy; and because our Ancestors dreaded the (not returning) footsteps, reckoning themselves to be but men, and so liable also to abuse this world's goods, but most of all, because of the Divine Inhibition and Command.  
God grant the Successors of the Apostles the Spirit of the Apostles, that being fully persuaded that there is nothing urged but that which is Apostolical, if haply the Church shall think fit otherwise to dispose of her Benefices, yet none dare to have a thought of raising tumults or wars upon that account (as they Mich. 3.5.) or cast off their charge; But rather be so much the more instant, and cheerful in the work of their Divine Calling, in as much as any fight or work is managed with the greater ease, when clogs and encumbrances are removed. Did not the Apostles of their own accord (committing the care of inferior matters to others, Acts 6.) choose to be Dispensers' of the Divine Word, and not of Tables? Let then the followers of the Apostles do the same, esteeming it, that they are Stewards of those Spiritual, Heavenly, and Eternal Treasures, a thousand times more than if they had the charge of earthly riches.  
Nor do these things tend thereunto; That the faithful Servants of Christ should be defrauded of their Rewards, and Honours; but that they should learn how to estimate as well their labours, as the rewards thereof, better than they seem to know how to do it; which gaping so greedily after these outward things, are carried with a cursed negligence and indifference, as to the internal and eternal matters. God indeed liberally provided for his Ministers under the old Covenant, appointing that the whole people should bring in to them all the First Fruits of their increase, and all the Tenths, with their  offerings, besides (even all the best of their Oils, and Wines, and Corn, as God himself saith (Numb. 18.12.) and yet he commanded them to look after something higher; saying (v. 20.) I am thy part, and thy possession; and commanding the people that they reverence and esteem them as his Angels (Mal. 2.7.) therefore let all Christian people know, that there is due to the Messengers of God, maintenance; (Mat. 10.10.) and reward, (Luke 10.7.) and reverence, as to the Angels of God, yea as to Jesus Christ, (Gal. 4.14.) in whose name and stead they perform the Office of Ambassadors, (2 Cor. 5.20.) O! how happy the Church would be, if we could get back to the times of the Apostles!  
Come Lord Jesus, repair us after thy own good pleasure: Restore to thy Church the Bands of Unity, Restore the beauty of Order, Restore the reverence of their Government, Restore the fervour of thy Spirit; that the Kingdom of God may suffer violence, as of old: Or if this last age be past cure, and incorrigible, irreformable, take down the stage of the world, that we may enter upon that Blessed Kingdom, where shall be Unity without Distraction; Order without Confusion; Love without Intermission; and God shall be all in all for ever and ever, Amen.  
FINIS.