Cleargie is cause of corruption and error in all pag 62. 151. 175. 176. A Prayer for the King and State pag 191 192. Good Christians fasly called Puritanes 166 167 R No man ought to forbid Reformation in any Church state after the Originall orders in Gods word pag 112. 116 117. 181. 183. 184 Excuses against Reformation were the same heeretofore which are nowe But still most vaine pag 81. 143. 144. 159 160 185 186 188 189 Reformation when it began pag 57. which hitherto hath stil proceeded but by certaine degrees so shall till the full co uming of Antichrist Open Reprehension of our present Church Corruptions at this time is necessary in every faithfull Minister pag 79. A Representatiue Church no where found in the New Testament pa. 76. S Superioritie unlawull in Pastors and Lordship is tyranny Either is simplie unlawfull pag 13. 14. 15. 16. 40. 50. 58 68 69 75 76 94. 96. 98 100. 101 109 112. 118 120 135 137 138 142 145 146 151 159. 161. 162 172 173. 176 177 178 179 190. 193. The Surplice pag 158 154 155 162 163 164 171 184 T Ecclesiasticall Traditions unwritten are unlawfull and contrary to Gods word both Ministeries and Ceremonyes c. pag 66 67 70. 75. 111 112. 113. 114. 115 120 124. 125 126. 128 129 130. 133 134. 147 148 149 152 157. 158. 165 167 168 175 V Vnproper termes very dangerous and cause of error in doctrine pag 9 11 13 14. 15. 16. Refer these 2. points following to the letter I. before placed The fashions of Idolaters being of themselues things unnecessary ought to be abolished in the exercise of true religion pag 162. 163 164. 165. Images of mans devise in religious use are simplie unlawfull and yet no more unlawfull then Ceremonyes of like institution in the like use 186. 187. A TABLE OF THE AVTHORS ALLEAGED in this Discourse A Alley pag. 33. Ambrose pag. 45. Athanasius pag. 73. Augustinus pag. 16. 19. 20. 40. 45. 101. 163. 164. 165. 167. B Bale pag. 177. 178. 179. Barnes pag. 25. Basilius Magnus pag. 34. Beacon pag. 170. 172. Beatus Rhenanus pag. 163. Bernard pag. 24. 50. 52. 53. Beza pag. 15. 127. 130. Gabriel Biel. pag. 163. Bradford pag. 174. 175. 176. 177. Bucer pag. 79. 80. 85. Bulinger pag. 93. 99. 168. C Calvinus pag. 14. 22. 121. 125. Chaucer pag. 54. Chrysostom pag. 25. 27. 47. 49. Lord. Cobham pag. 133. Coelestinus Papa pag. 164. Costerius pag. 45. Cranmer pag. 157. D Danaeus pag. 131 E Epiphanius pag. 5 Eusebius pag. 4. 7. 30. F Fox pag 3. 44. 50. 70. 71. 79. 92. 134. 139. 140. 143. 153. 154. 155. 157. 173. 175. 176. 181. Fulke pag. 11. 127. 130. 142. 181. 187. G Genevenses Theses pag. 120. Gualter pag. 102. Gregorius magnus pag. 13. Gregorius Nysen pag. 35. H Harmony of confessiōs pag. 16. 112. 113. Homilyes pag. 180. 186. Hoper pag. 111. 148. 149. 150. 151. 152. Husse pag. 59. I King Iames. pag. 21. 32. 99. Ieronymus pag. 16. 36. 37. 38. 112. 164. 193. Iewell pag. 157. 158. 159. 160. 161. 162. 163. 164. 165. 166. 167. The Queenes Iniunctions pag. 114. Ireneus pag. 20. L Francis Lambert pag. 75. Iohn Lambert pag. 173. 174. Latimer pag. 142. 143. 144. 145. 146. 147. Lavaterus pag. 23. Leaver pag. 168. 169. Lindsey pag. 54. Luther pag. 63. 65. 67. 68. 71. 79. M Marloratus pag. 126. Peter Martyr pag. 86. 92 Musculus pag. 14. 24. 99. 102. 174. N Nowell pag. 37. O Origen pag. 164 P Pantaleo pag. 178. Platina pag. 71 Posidonius pag. 39. 41. 42. Procopius Magnus pag. 61. R Ridley pag. 153. 154. 155. 156. 147. S Sabellicus pag. 71. Saravia pag. 45. Sigismund Emperor pag. 83 Socrates pag. 45. 46. Sozomenus pag. 35. Synodus Alexandriae pag. 31. 73. Carthag pag. 3 4 40. Constance pag. 83. T Tilenus pag. 132 Tindall pag. 134. 136. 137. 138. 139 140. 141. Tertullian pag. 33. 163. V Valafredus Abbas pag. 164. Polyd. Vergilius pag. 8. Viretus pag. 125. W Whitaker pag. 113. 114. Wicklife pag. 57. Z Zanchius pag. 115. Zisca pag. 61. Zuinglius pag. 76. THe Lord Iesus in the Revelation of himselfe to his servant Iohn commaundeth him to write to the 7. Churches of Asia the things which he had seene Rev. 1 1◠19 and the things which are and the things which shall com heereafter Wherein 3. points are to be considered First he here commaundeth him to set downe the Majestie of God in his Christ who Revealed these thinges vnto his servant Iohn by him to be delivered vnto his Churches where he saith I am Alpha Omega the first and the last c. That they might thereby knowe with what feare and carefull attention the things so written should be read searched out and observed namely in that they were commaunded to be written and sent vnto them by so high a Majestie Secondly heere he sets downe the present estate of the Seaven Churches in the Country of Asia representing by them the estate of all Churches visible vvhich then vvere gathered in their severall places throughout the vvorld In vvhich poynt touching the present estat of all these Churches three things are specially to be observed First that they were the true churches of Christ the Golden Candlesticks vpon vvhich the light of the Gospell was set and their Pastors Bishops or ministers like stars holden in the right hand of Christ as Angels or Messengers of the same Churches or Congregations and Christ himselfe walking in the middest of them Secondly notwithstanding this excellent estate wherein they vvere yet heere it appeareth that many foule corruptions vvere even then crept in both in the Pastors Churches and scarsly any one Church found to be free from foule abuses As you may plainly see in the discourse of the seaven Churches of Asia if you read the 2 3 chapters of the Revelation Wherevppon this objection may and doth arise Namely that seeing such abuses and corruptions vvere in the most pure and sinceare Primitiue Churches why should we not then at this day staie our selues though many foule disorders abuses and corruptions be found to be retained in our Churches Whervnto may iustsly be answeared that contrary-wise the holy Ghost hath set downe the example of these most holy pure and Apostolicke Churches vvith their faults and imperfections and also their threatnings that all Churches following unto the end of the vvorld should be the more vigilant carefull that no corruption should crepe in among them seeing those most pure and vncorrupted times in comparison of the times following vvere vvith so great difficultie preserued from such dangerous mischeifes and never the lesse vvere threatened of God with such terrible plagues vengance for suffering the same As the removing the golden Cādlesticke from Ephesus the fighting of Christ himselfe vvith the Svvord of his mouth against the Church of Pergamus The casting of the Thyatirians into the bed of great afflictions and that he vvould come
Elder or any other he spake altogeather according to the rule of Gods law And if he saw any maÌ„ livyng in voluptuous pleasure and delicates or any man corrupting the Ecclesiasticall preaching and the lawes of the Church this man could not beare it but by wordes did reprehend it as I haue said And this was very grevous to them that were of a lewd life and for this cause he was despited with contumelies and suffered contradiction he was hated and suffered himselfe to be vexed and thrust out and tollerated shamefull ignominie continuing soe a long time in the Church among them vntill such time as certaine men violently rushing upon him droue him out for the same cause But hee would not suffer himselfe so to be driven out but rather endeavored himselfe to speake the truth and not to depart and breake the bonde of the vnion of the Catholicke Church Audianus was no Heretike nor his present company But their Successors were Anthropomorphits But when he had been often beaten both he and his companions and had suffered very greivous thinges lamenting exceedingly he tooke to himselfe the necessities of iniuries for his Councellour for he seperated himselfe from the Church and many togeather with him departed and so made a division having nothing different in the faith but did beleeue most rightly both he and all his company Thus farr Epiphanius touching the sect of these heretickes called Audiani and of the cause occasion meanes wherby it grew and thus farr was the shamfull corruptions in the order and discipline of the Church growne at that time which was about one hundred yeares before Epiphanius Neither may we thinke that the Bishops and cleargie of that age did without cloke or colour in plaine termes defend their Lordly pride and ambition but even as they doe now vnder the pretences of vnitie conformitie and peace of the Church For who can dreame or immagine that they would say these men ought to be thrust out of the Church because they speake against our pompous proud ambitious govermeÌ„t but no doubt their pretence was the breach of vnitie conformitie and refusing to subscribe to such orders pollicy of the Church as they had devised to maintaine themselues withall and their pompous estate without the which they pretended the Church could not be well governed But this place of Epiphanius I leaue to the reader further to consider of wishing him to obserue the integritie of life the sinceritie of faith the necessity that compelled them to speake the exceeding loathnes to make any schisme or to depart from the Church that was in these men vvho were so violently thrust out and this vvas not yet 300. yeares after Christ Herevnto I may joyne the pride and ambition of Paulus Samosatenus Bishop of Antioche who also was long before the time of Epiphanius of whom Eusebius saith Cum prius egens fuerit et pauperrimus Euseb Eccles histor lib 7 caâ— 26 et neque ex parentum successione neque vllam questus occasionem habuerit honestam nunc ad summas divitias pervenerit non aliunde nisi ex sacralegiis et ex his quae per fraudem diripuit When before he was a needie fellow saith Eusebius and a very poore man and neither by succession from his parents neither had any iust meanes of gaine he got vp to very great riches none other way but by sacriledge and of that which he gat by fradulent meanes Who is so blind that seeth not this Bishop Paulus to be a-perfect patterne of the L. Bishops of our dayes who coÌ„ming for the most part of poore parentage by hooke or by crooke become Lord-Bishops abounding in riches worldly honor Which thing Polydorus Virgilius being other wise himselfe a great fautor and maintainer of Lord-Bishops yet speaking of the pride of Paulus Samosatenus he saith Vnde propter hominis arrogantiam plerique Christi religionem detestabantur Polydor Virgill lâ—b 8 ab hoc Paulo opinor nostros pontifices pomparum ordinem quem nunc ducunt accepisse Whereby saith Polydor through this mans ' arrogancie many men detested the religion of Christ Wherefore it is that Polydor concludeth with these wordes Ab hoc Paulo opinor nostros pontifices pomparum ordinem quem nunc ducunt accepisse Of this Paule I suppose our Bishops or Prelates haue taken the order of Pompe which they now carrie Thus farr and thus plaine speaketh Polydor Virgill And Eusebius in the place before of this Bishop Paulus saith Directio quoque praeeuntium et constipatio insequentium qùam plurima querebatur ita vt omnes qui videbant horrescerent et detestarentur per illius arrogantiam religionem divinam He sought also to haue troopes of men to go before him and traines of many to follow him in so much that all men which saw it did vtterly abhorre it and through his arrogancie detested the religion of God Thus you see how the Dragon that old subtile Serpent even then practised to corrupt the religion of Christ and so to bring it into vtter detestation But to returne neerer to the first originall corruptions that began immediatly after the Apstles time you shall find in all the most auncient Fathers a great libertie taken to leaue the very wordes of the Holy Ghost and insteed of them to vse such improper speaches names and words as they thought fit and convenient to expresse the same thing as to call the Ministers of the word of God and the Pastors of the Church Sacerdotes Priests the Deacons Levites the table of the Lord an Aulter the whole action of the Supper of the Lord a Sacrifice and at the last they cald it Missio and then Missa a Masse Vnproper speaches likewise they called a Diocese a Province by the name of a Church and at last the whole Vniversall multitude of ChristiaÌ„s throughout the world by the name of the Catholike Church As also their Teachers Gouernors by the name of Bishops All which are very improper speaches And thes improper speaches are as frequent and as commonly vsed among the auncient Fathers as the wordes of the Holy Ghost are vsed in the scripturs Wherin we may obserue out of what smale beginnings and litle sparks of error great flames and horrible corruptions doe growe as a line beginning from the very Center to be drawne never so litle a wrie maketh a shamfull error when it commeth to the circumference so the Fathers at the begiÌ„ning vsing these termes thought full litle that such a foule Idol as the God of the Masse such a spirituall tyrant as a Vniversall Bishop should haue growne out of them but they spake alluding vnto the Church Priests Levites Aulters Sacrifices of the law in the old Testament which were indeed figures shadowes In which mistaking Satan that old serpent had his drift to set up his Idoll in processe of time thus reasoning vpoÌ„ these termes as our Papists doe yet to
Moreover I counsell you that in any wise ye bring in Discipline into your Churches so soone as possible ye can for if it be not receaved at the beginnyng when men are very desirous of the Gospell it will not soone be admitted afterward when as it hapneth some coldnes shall creepe in And how vainly you shall labour with out it very many Churches may be an example unto you who since they would not at their very first reformation take upon them this healthfull yoke could never afterward as touching manners and life be brought into order by any iust rule whereof it happeneth which I speake with greife that all things in a manner haue small assurance and and doe threaten ruine on every side Therefore it is a greivous loss and a certayne destruction of Churches to want the strenght of Discipline Neither can it be truely and soundly sayd that they haue and do professe the Gospell which either be without Discipline or do contemne it or be not delighted therwith Certainly since in the Evangelists and in the Apostolike Epistles it is taught with so great diligence it must be confessed not to be the least part of Christian religion Whereby it commeth to passe that the Gospell seemes to be despised of them which haue banished froÌ„ themselues so notable a portion thereof But under what devise or couller it is reiected at this day in many places is worth the hearing They say that there is a danger least under the colour of Discipline the Ministers of the Church should take upon them tyrannie should correct reproue and excommunicate for no iust causes but at their owne pleasure c. Neither do these good men perceiue that there needeth not be any feare of the Ministers where the rule of the Gospell as touching brotherly correction is observed For this charge is not to be committed to the authority and will of one man but in the shutting out from brotherly societie them which will not be amended a consent of the Church must be had by whose authority if it be don no man can iustly coÌ„playne of the tyrannie of one or of a few Marke how this Divine lecturer which hath so good testimonie of his sincere judgment great modestie and mildnes and of incomparable learnyng would haue the Discipline receaved wheresoever any reformation of religion is made and saith plainly it is a great part of christiaÌ„ religion and a notable portion of the Gospell and that they which refuse or reject it may be counted enimyes and not lovers of the Gospell And that the charge of excommunication is not to be committed to one man or to a few but to the whole Church And as for the rites and Ceremonyes and administration of the Sacraments he setteth downe these three caveats to be observed in the using of them First that they be most plaine and simple Secondly that they be most removed from the superstitious trifles of the Papists Thirdly that the manner of using them come nearest to the purenes that Christ and his Apostles used Certainly if M. Martyr were now in Oxford and with all his sinceritie and modesty and learning should mayntaine this most playnenes in the MinistratioÌ„ most furdest removed from Popish Ceremonyes and trifles and cry out for the purenes that Christ and his Apostles used he should be turned out for a wrangler or a Puritane if he had no more hurt But let us heere what M. Martyr saith further upon these poynts In his Common places speaking of the goverment of the Church he saith If thou respect Christ it shall be called a Monarchie part 4 cha 5 sect 9 Com. in 1. Cor. 5 13. For he is our King who with his owne bloud hath purchased the Church unto himselfe He is now gone into heaven yet doth he governe this Kingdom of his indeed not with visible presence but by the spirit and word of the holy scriptures And there be in the Church which doe execute the office for him Bishops Elders Doctors and others bearing rule in respect of whom it may be iustly called a goverment of many c. But because in the Church there be matters of very great waight and importance referred unto the people as it appeareth in the Acts of the Apostles therfore it hath a consideration of publicke goverment But of the most waight are accounted excommunication absolution choosing of Ministers and such like so as it is concluded that no man can be excommunicated with out the consent of the Church And a non after he saith Cyprian writteth unto Cornelius the Bishop of Rome that he laboured much with the people that they which are fallen might haue pardon Which if it might haue been given by himselfe there had been no need that he should so greatly haue travelled in perswading of the people And Augustin against the Donatists sheweth the same when he saith we must then cease to excommunicate if the whole people shall be infected with one and the selfe same vice For it will not sayth he consent to excommunication but will defend and mainteine him whom thou shalt excommunicate Wherefore this right perteineth to the Church neither ought to be taken from the same against which opinion they cheifely are which would haue the same to be committed to one Bishop or Pope And in the 5 section a litle before he giveth this definition of excommunication Excommunicatio est c Excommunication is the casting out of a notorious wicked man from the fellowship of the faithfull by the iudgment of them that be cheife and the whole Church consenting by the authoritie of Christ and rule of the holy scriptures to the salvation of him that is cast out and of the people of God And after he had confirmed the same by divers places of scripture he sayth Seeing it is the Gospell of Christ as touching all the parts it ought to be receaved of the Church and credit every wher to be given unto it So as they are to be wondred at which would professe the Gospell and yet do exclude this particle And touching the magnificence of Bishops and their stately using of Civill affaires In the same part and 20 chapter Section 16 he sayth But why in times past in the old testament were both Principalitie and Priesthood ioyned together This may be declared the cause Namely that in those persons Christ was shadowed â—n 2 Kings 11 initio to whom was due both the true Priesthood Soveraigne Kingdom But after his commyng upon the earth we haue no other Priest but himselfe our onely mediator and redemer Vndoubtedly those Ministers of the Church which are instituted by him are appoynted to preach the Gospell of the sonne of God and to administer the Sacraments wherefore it is meete they should abstayne from outward principalitie administration of civill affaires Since they haue ben so instructed by Christ For he saide unto his Apostles The Princes of the Nations haue dominion over them
he would not medle with it not because the thing it selfe was evill or that it was evill don to appoynt those which were indifferent But to shew that he was come and sent of God his Father for greater thinges he left that office unto Cesar and to his officers And was content with that his Father had committed unto him And the same Commission he had in that behalfe he gaue to his Apostles Now one word of Marlorat Agayne saith he what are these reverend Cardinalls Marlorat exp one the Revel cap 17 3 Archbishops Archprelats Patriarks Primats Presidents Deanes Cannons Archpriests Archdeacons Abbots Priors or Masters Cōmendators For like as Antichrist hath his names of blasphemy even so they that be in office under him and are bound unto him by oth haue also names by themselues which the scriptures know not of In deed the Primitiue Church had Ministers Stewards Elders or Overseers Apostles Prophets Evangelists Shepheards and Teachers as you may perceaue by these places 1. Cor 4.1.12.4.5.6.7.8 And Ephe 4.11 But all these were names of service and labour and noe stiles of pride And upon the 9 chapter he hath these words For the tayles of Antichrist are Bishops Officials Commissaries Deanes Registers Chancelours Proctors and Somners which are like unto venemous serpents Now somwhat also touching these matters of Religion and Hierarchie of the Church Beza as they call it out of M. Beza whom M. Peter Martyr and many other learned men not without cause do so greatlie admire for his sinceritie in judgment and excellent gifts as you may read in many of their epistles and workes But I will heere set downe the testimonie of that singular divine and most noble patrone of the Gospell among our English writers D. Fulke who against Gregorie Martin that conning Papist and false accuser defendeth Calvin Beza and Viret by these words The bookes saith D. Fulke of Calvin Beza Uiret keep themselues within the compasse of the holy scriptures Fulk 7. in epist ad Ro◠and hold no blasphemous or other erronious opinions that derogate any thing from the glorie of God or be hurtfull to the salvation of men as your slaunderous and malitious pen supposeth Now therefore let us heare what Beza saith whose books keep themselues within the compasse of holy scriptures and hold no erronious opinions as D. Fulk testifieth First touching the election of Ministers upon this place of the Acts. Acts 1. ◠2 3 And when they had ordained them Elders by election in every Church and fasted they commended them to the Lord in whom they believed where upon in his Annotation he hath these words Paulum ac Barnaham sciamus nihil privato arbitrio gessisse t. Let us know that Paul Barnabas did execute nothing upon their owne private choyse nor exercised any tyrannie in the Church and to be short they did not any such manner of thing as do now a dayes the Romish Pope and his serving men which they call Ordinaries Some had rather referre this unto the laying on of hands which also is necessary and catching this pretence they say that our vocation is voyd because the Ordinaries and defiled with infinit superstitions But som man will say these be auncien things I grant they be auncient but much more auncient is the simplicitie of the Apostles under which simplicity the Church florished And for the signe of the Crosse he saith Whatsoever use was made thereof in the old time it is now but an execrable superstition And touching the questions in baptisme he answereth Itaque sicut Chrisma et exorcismus quantumvis vetusta c. Therefore like as the Chrisme and exorcisme or coniuration although they be very auncient by very good right are abolished so we would wish this interogatiō being not onely vayne but also flolish were left out And towards the latter end of the same Epistle he saith Aiunt quoque excommunicationes et absolutiones in curiis quibusdam Episcopalibus in Anglia fieri non ex presbyterii quod nullū ibi sit sentētiâ etc. They say also that in England excommunications absolutions are done in certaine Episcopall courts and not by the iudgment of the Presbyterie which is not there to be had Whereunto we answer that it seemeth to us almost uncredible to see such an abuse of most perverse manner and example yet to be used in that kingdome where the puritie of doctrine doth florish for it is out of doubt that the right use of excommunication before the Papisticall tyrannie was never in the power of one man but perteyned to the right of the Presbyterie not utterly excluding the peoples consent Heereunto I will agayne anex the testimonie and defence of D. Fulke against the Papists and other which with such contempt reject the sincere judgment and excellent learnyng of M. Beza Whatsoever account you make of M. Beza he shall notwithstanding saith D. Fulke with all godly learned men be accounted as he deserveth Fulke def of the English tran cap 5. One who hath more profited the Church of God with his sincere translation and learned Annotations then all the Popish Seminaries and Seminarists shal be able to hinder it Iangle of grosse and flase Translations as long as you will Thus passing over allmost infinite other lights of the Gospell both of the most auncient and late writers abroad which speake to the very same effect in these poynts of religion with us in question Onely I will set downe further the wordes of Danaeus and Tilenus two famous learned men among the reformed Churches of France which are exceeding many in number and almost excellent in reformation of Christian religion Who according to the judgment of them all Danaeus in Tim. 5.22 doe speake thus of the Election and Ordination of Ministers Ex his omnbus apparet quam nulla sit c. By all this it appeareth that the calling of those Ministers of Gods word or Pastors of the Church is none or not lawfull which are made and chosen by the authoritie letters seales commandement and iudgment of the King onely or Queene or Patron or Bishop or Archbishop That which is yet done agrevous thing in those Churches even in the middest of England which haue notwithstanding and doe follow the pure word of God It is marvaill that the Englishmen otherwise wise wittie and very godly should yet wittinglie and willingly be blind in the acknowledging and tollerating of these relicks of Popish Idolatry and tyrannie Therefore they iudge excellently which condemne or takyng away and would haue taken away out of a Church reformed according to Gods word * Omnem il laem chartulariam et Episcopaticā curionum et pastorū c. all this way of makyng Curates and Pastors of the Church by Bishops and their letters of Orders and the calling of the Ministers of the heavenly word their approbation and their entrance by the onely consent and letters of the