the Ministers of the Reformation some there are of great zeale and learning such as haue suffred much for the puritie which they haue taught haue bene content with litle whereby they deserue great commendation Neither desire I any more but that still they may be more and more carefull for the peace of the Church for such contentions there haue bene euē among the Reformed as haue not greatly auailed to edification and herein I greatly commend Bucer yea and honor his ashes for he would neuer leane to any the partialities among the Reformed but bare him selfe quietly betweene both parts and neuer innouated any thing in the state of the Clergie Neither should we endeuor to triumph ouer our brethren but ouer our enemies For my part I would not seeke to triumph ouer the Clergie but ouer the Papacie which is the Beast ouer whom we are promised to triumph in the Reuelation And as for the Clergie I wish by reasonable offers and iust admonitions to induce them to participate with vs in the triumph ouer the Beast by renouncing her superstitions As for the English gouernment I say that it is grounded vpon Gods word so farre foorth as it concerneth the state of the Clergie instituted in the olde Testament and confirmed in the Newe And concerning the gouernment of the French Church so much as concerneth the equalitie of Ministers it hath the like foundation in Gods word namely in the example of the Apostles which may suffise to authorise both these formes of estate albeit in seuerall times and places None can denie but the Apostles among them selues were equall as concerning authoritie albeit there were an order for their presedence When the Apostles first planted the Church the same being small in affliction there were not as yet any other Bishops Priestes or Deacons but them selues they were the Bishops and Deacons and together serued the tables Those men therfore whom God raiseth vp to plant a Church can do no better then after the example of the Apostles to beare them selues in equall authoritie for this cause haue the French Ministers planters of the reformed Church in Fraunce vsurped it howbeit prouisionally for it is a matter auowed that they hold their discipline but by prouision reseruing libertie to alter it according to the accurrences But the equalitie that rested among the Bishops in the primitiue Church did increase as the Churches increased and thereof proceeded the creation of Deacons and afterward of other Bishops and Priests yet ceased not the Apostles equalitie in authoritie but they that were created had not like authoritie with the Apostles But the Apostles remained as soueraine Bishops neither was there any greater then they Hereof do I inferre that in the state of a mighty peaceable church as is the Church of England or as the Church of France or such like might be if God should call them to reformation the state of the Clergie ought to be preserued for equalitie would be hurtful to the state and in time breede confusion But as the Apostles continued in this perfect equalitie so long as their new planted Church was small so should equalitie be applied in the planting of a Church or so long as the Church continueth small or vnder persecution yet may it also be admitted as not repugnant to God word sith it hath takē place in the Church in those places where alreadie it is receaued rather then to innouate any thing I say therefore that euen in the Apostles time the state of the Clergie increased as the Church increased Neither was the gouernement vnder the bondage of Egypt during the peace of the land of Canaan alike for the Israelites had first Iudges and as their state increased they had Kings God him selfe likewise first dwelt as a shepheard in a Tabernacle built by Moses but afterward as a king in a house built by Salomon And the tree of life beareth twelue fruicts according to the twelue seasons of the yeare whereby we are taught that such as haue charge of the Lords garden must vse the fruictes thereof according to their seasons It is also to be thought that the Ministers of the Reformation which planted Reformation in Fraunce had respect to their businesse and to the worke they tooke in hand when they brought in this equalitie which was to plant a Church and to begin after the maner of the Apostles when they planted the Church at Hierusalem as also they meant not to reuerse the state of the Clergie either to submit it to their orders whensoeuer the Clergie or whole state of France should happen to admit Reformation But their purpose hath tended to ouerthrowe superstition and in the meane time to beare them selues according to their simple equalitie which in deede was the true meane to Reforme the Church whereas had they meant both to abolish superstition and to reuerse the state of the Clergie they should with one hand haue reformed the Church and with the other haue deformed the state And they that presumed that Reformation must needes subuert the state of the Clergie conceaued that foreiudgement out of season and without any sufficient cause their foreiudgement hath bred great calamities in Fraunce Wherupon I inferre that he which would take occasion of the equalitie brought in into Fraunce to reuerse the estate of the Episcopall Clergie among the Reformed shall greatly wrong the cause of those who therevnder haue reformed Fraunce and had neuer that intent as also they should resemble the dogges that would go into the vineyard but carie a yoke at their neckes that keepeth them out for they should carie with them the let that should hinder them from compassing their intents for there is nothing that hindereth from achiuing to perfection but it may be accomplished without preiudice to the state Iesus Christ taught perfection yet spake he neuer against the state but alwayes excepted it saying that these things we must do yet not leaue the others vndone neither can there be any good thing done with the ouerthrow of the state but may more commodiously be done without preiudice to the state And Christ when they came to tempt him excepted the state not onely in Ecclesiasticall causes but also in Ciuill saying Giue vnto Cesar that belongeth to Cesar and to God that belongeth to God as also he would take no notice of Ciuill iudgement when he was required to agree a man with his brother teaching vs by his example discretly to vse circumspection in time and place As also it were but a bad consequent to say there be abuses in the state and therefore we must subuert the state but it were a good consequent to say there be abuses in the state they must then be corrected albeit without preiudice to the state I say the reason is not altogether like when there be superstitions contrary to conscience for then must we forsake them and separate our selues therefro according to that which is
people in respect of the warres which the superstitiōs haue brought in which cānot be ended but with agreeing with God for Gods wrath which hath stirred vp these scourges must be appeased and then God will appease these troubles which breed our miseries There is then no hinderance but that the the Clergie may enioye their rightes and priuileges True it is that in S. Paule there be some admonitions and examples but they neither make law neither abrogate any law had S. Paule bene in the dayes of Eleazar the sonne of Aaron he would haue taken the tenthes but being in such a time as the Churches were poore he laboured with his owne hands to spare them For he was a principall mā who knew how to abound and how to want and so spared them but not vpon duetie as him self testifieth 1. Cor. 9. Likewise had Aaron or Eleazar bene in the dayes of S. Paule when the Churches were poore they would haue laboured with their owne hands or bene content with food and raiment but had they bene in the time of great Constantin whē it was lawfull to possesse the tenthes they would haue vsed them Out of all which we do gather that he which hath little must be content with a little and he that hath much must endeuour to vse it lawfully And herein consisteth the knowledge how to abound or to want when a man can be content with his want and not forget him selfe in his plenty As for Ecclesiasticall dignities we graunt them euen to the highest according to the order of Iethro which order was neuer constituted in the new Testament but was practised and in deede the new is not to ordeine matters already ordeined in the old but to put them in practise Now after the order of Iethro the chief Bishops do succeede in the high Priests roome and the Apostles are to be considered as soueraine Bishops because that next to Iesus Christ there were none in greater authoritie thē they but there were in lesse And for their partes they were in equall authoritie each with other for sith our Lord would not appoint any one to be the greatest amōg his Apostles he hath left them all in equall power neither could any man giue them any greater besides he appointed them in like degree to the end they should be chief in those prouinces whither Gods spirite sent them and so should not neede one to depend vpon the other Now that they were chief it appeareth first in that Sainct Paule likeneth him selfe vnto a master builder not a simple masson and others to massons that build aboue when he saith that him selfe laid the foundation and that the rest builded thereupon Secōdly in that both from Corinthe and other places they did write vnto S. Paule to decide the most difficult matters among them for it is the office of the chiefest to decide the most difficult causes Exod. 18. Deut. 17. S. Paule likewise charged Titus as a Bishop to ordeine Priests throughout the cōgregations Tit. 1. And Titus receaued that charge frō S. Paule as from a greater then himselfe For S. Paule vseth commandement S. Paule also 1. Cor. 11. 34. saith when I come I will determine of the rest thereby reseruing to him the ordering of such thinges as could not be performed but in the presence of the chiefest He also saith that he that giueth the blessing is greater then he that receaueth it Euen so may we also say that he that commaundeth is greater then he that obeyeth and he that sendeth then he that is sent Now S. Paule commandeth Timothie saying I commande thee in the name of God c. He required also obediēce in Philemon saying trusting in thine obedience True it is that he also vsed entreatie whereof groweth the Prouerbe a great Lordes request is as good as a commaundement S. Paule likewise willeth Timothie not to admit any accusation against the Priest or Elder without two or three witnesses so that Timothie might admit or reiect accusations against Priestes wherefore it followeth that he had iurisdiction euen ouer the Priests Sainct Paule also sent Timothie to the Corinthians He commaunded Titus to come vnto him also to send Zene a Doctour of the law and Apollo and he commaunded Timothie to come before winter and to bring Mark with him True it is that Paule sent Timothy to the Corinthians but Titus wēt not as one sent but offered himselfe and Sainct Paule sent a famous brother to the congregations and therefore in the 12. chap. of the same Epistle he saith that he desired Titus and sent a brother He also saith that he requested Apollo who would not goe adding withall that he shall go so soone as his leasure serueth him and so sheweth that he did not refuse but delay In all which it appeareth that euery thing was done in good order yet will I say that the Apostles vsurped no dominion ouer Gods elect or Lordship ouer their faith or ouer the Lordes inheritance but in deede there is differēce betweene dominion iurisdictiō They exercised no dominiō but exercised their offices as hauing iurisdictiō True it is that they exercised this iurisdictiō with charitie rather thē authoritie as also it is the duetie of euery Bishop Here might one obiect that sith the Apostles were equall in authoritie the Bishops also ought to be of equall authoritie But I deny the consequence will proue it to be no consequēce by the saying of S. Paule where he cōpareth him selfe to a wise master builder laying the foundatiō and the rest to the workemen that build thereupon For admit all architectes and master massons were equall yet followeth it not that all simple massons or workmen shall be so In deede it followeth that all chief Bishops in euery kingdome or soueraigne principalitie should haue like authoritie Moreouer the Apostles were equall among them selues but other Bishops were not equall with them as we haue already shewed I know that Paules building may be referred to the preaching but the interpretation hindereth not the applicatiō Likewise we might bring an other example and that is that albeit the Counsellers in a Parliament be equall in authoritie yet doth it not follow that the Counsellers of Presidiall seas be of equall authoritie with them Here may they also obiect that S. Paule calleth Titus his companion and saith to Philemon if thou accomptest me thy fellow whereto I aunswere that Eneas called his souldiers his fellowes and yet it followeth not that they were equall with their Captaine And a Captaine may say to his souldier I am thy fellow and it becommeth him but the souldier to say the same it were vnseemely It may also be obiected that S. Paule calleth the other Bishops his helpers and fellow labourers whereto I answere that all workemen are fellow labourers and helpers of the master masson yet not equall with him And God sometime maketh men his fellow laborers yet not
and therfore meaneth not that Lent and abstinence from mariage which were instituted long ago Hereto I aunswere that S. Iohn euen in his time said that there were many Antichristes and that thereby he knew the latter dayes then to be come so as if the time of the Apostles were by the holy Scriptures termed the latter dayes much better may the spirite of God in this place call those the latter dayes wherein both Lent and abstinence from mariage were brought in Infinite particularities which might be alledged will I omit as being content to haue touched some part of the grossest abuses and now will proceede to speake generally of our Doctors doctrine which I say can not be taxed of heresie Some thinges doe they hold common with the Catholickes and in some others doe they differ As well the one as the other haue some good thinges wherein they doe agree and in either of them may there be found some thinges disputable for all men are men Herein doe they differ that the Doctors which call them selues Catholickes I speake of those of our dayes haue their faces turned to superstition where as the Reformed Doctors haue as concerning that point satisfied them selues by departing from Popish superstitions Superstitious doctrine vpholdeth the worship of Images which is Idolatrie and it vpholdeth the prohibition from mariage and from the vse of meates which Gods spirite termeth the doctrine of deuils It is therfore found to be erronious sith the spirite of God doth say that such men cleaue to the spirites of error yea that they be euen reuolted from the faith shewing that they haue estranged them selues from the true groundes therof wherein it conuicted them of heresie In this then doe they differ videl that in the superstitious Doctors there is heresie but in the Reformed there is none Some matters there may be disputable in the authors of Reformation but no heresie that is no doctrine vtterly repugnant to the principles of faith I know there be Catholicke Doctors that some times doe skirmish against the Reformed to perswade men that there is errour in their writings doe often times propound such thinges as the others neuer spake of or if they haue spoken of any such do wrest their wordes into an other sence But admit that in some point there be some fault as all men are men we will not make our Doctors Apostles there is difference betweene a simple ouersight and an heresie but for that cause we may not taxe the Reformation of heresie seing that we accompt not our Doctors opinions as oracles or goundes of doctrine Moreouer we confesse that we drawe neare to the Lordes day and the day is so formed that the breake of the day goeth before the sunne rising and the sunne rising before noone The breake of day is neuer so cleare as the sunne rising neither is the sunne rising so light as high noone whereof we conclude that in the Reformation there is nothing so cleare but may be better lightened Againe a tree beareth fruicts that come not all vnto ripenesse but some part become vntimely fruictes which the tree letteth fall those are ordinarily soure bitter wormeaten c. and yet the rest of the fruict which groweth vntill it be ripe proueth very good Euen so this age hath brought forth many writers and infinite vayne writings neither haue we as yet seene for the most part other then vntimely fruicts of Reformation but when the ripe fruict appeareth then shall we know the excellencie thereof Hereupon is it said in the Reuelation let him that is holy sanctifie him selfe better which teacheth vs to labour for perfection by correcting the imperfections that be within vs. Moreouer I say that often times the Catholicke Doctors doe in their Pulpites striue against our Doctors and obteine all the victorie where as if they had to deale with a partie they might be forced to deuide it for he that maketh his own hands to play each against other is still sure to winne all but if he should set them to wrastle with an other is in daunger to lose But no man can say we haue done amisse in giuing ouer the Catholicke Doctours mainteiners of superstitious doctrines to the end to cleaue to others which mainteine no superstitions Superstitions then haue separated vs from the Pope not the state of the Clergie For we doe allow of the state of the Clergie as being ordeined by God so long as it cleaueth to Gods lawes which doe allow the estate thereof vpon condition that they renounce all superstitions repugnant to Gods word and exercise equitie charitie and mercy The Pope and his suppostes doe say that Reformation is a new matter and must therefore be authorised by miracles holding as a principle that euery new doctrine must be authorised by miracle Which if it be so I say their superstitions ought rather to be authorised by miracles as being more new then the religion of the Reformed For the Popes most auncient superstition is the same of the Crosse of Reliques which holy Crosse Helene the mother of Cōstantine the great found after the Councell of Nice the rest haue crept in since in processe of time as Images abstinence frō mariage Purgatorie such like those which were brought in by Helene the mother of great Cōstantin grand mother of superstition haue already cōtinued 1260. yeares which is the terme to thē prefixed in the Reuelation so as thereby we may know that they are come to their full periode I say therefore that the pure doctrine continued from the Apostles vnto the Councell of Nice that superstitions crept in since This doctrine then which was before the superstitions which were brought in by Helene and by the Popes augmented was pure and yet more auncient then superstition and is the doctrine which the Reformed doe shoot at The Religion therefore of the Reformed is more auncient then the Popes superstitions and therefore neede not to be authorised by miracles hauing already bene authorised by the same miracles which our Lord and the Apostles did worke and Popish superstition being the newer standeth in greater neede of authorising by miracles yea and thus much will I mainteine that albeit it had miracles yet might they not suffise to make it of authoritie For no miracles can authorise that doctrine which the holy Scripture declareth to be the doctrine of deuils Yea and Moses saith that albeit a Prophet or a dreamer should prophesie or dreame any such dreame as should peraduenture came to passe which were miracles sufficient to authorise any good doctrine yet if the same should preach false Gods he were not to be beleued but presently to be stoned to death Howbeit I say that in Popery they preach no false Gods but they doe thinges equiualent thereto For euery thing whereto man doth erect any worship is by that worship made a God so that as many Sainctes as they call