and prouoke the Queenes maiestie and bring many faithfull ministers in such daunger as they cānot ridde themselues out of againe Hitherto Bullinger I haue the rather set downe these mens sayings at large bycause they be both pithie learned and wholy to the cōfutatiō of your assertion Wherefore I cōclude that a Christian magistrate may retayne any ciuill politique or Ecclesiasticall orders and rites of whomesoeuer they were inuēted or howsoeuer they haue bin abused so that First they be not against the word of god Secondly that iustification and remission of sinnes be not attributed vnto them Thirdly that the Churche be not troubled wyth the multitude of them Fourthly that they be not decréede as necessarie and not to be chaunged And last of all that men be not so tyed vnto them but that by occasion they maye bée omitted so that it be withoute offence and contempte Yet one thing I must admonish you of that there is a difference to be made betwixte those things which were wholy dedicated to false gods and to be vsed in the worshipping of them and those things which were vsed in the false worshipping of the true God for the Papists herein differ from the Gentiles that they acknowledge and confesse the true God and beleue the same articles of faith that we do but yet worship him not arighte nor beleue on him in all points as the word of God prescribeth And therefore if things abused of the Gentiles and inuented by them may be vsed of Christians much more may things inuēted and abused by Papists But of thys matter I minde also to speake something in the seconde parte of this Admonition The tenth Then as God gaue vtterance they preached the word only Nowe they reade homylyes articles Iniunctions c. Here you quote in the margent the sixte of Iohn vers 38. where Christ saith That he came dovvne from heauen not to do his ovvne vvill but the vvill of his father that sent him Likewise the 12. of Iohn vers 49. where also he saith that he hath not spoken so himselfe but the father that sent him gaue him commaundement vvhat he should say and vvhat he should speake And the first to the Corinthians 11. Chapter vers 23. where Saincte Paule sayeth that he receiued of the Lorde that vvhich he deliuered vnto them No man denieth but that the worde of God only ought to be preached and that as god giueth vtterāce but do you meane that we may not studie for our sermons or that we may speake nothing but the verie texte of Scripture without amplifying or expoundidg the same When I knowe your meaning herein you shall vnderstande more of my mynde In the meane time this I am sure of that the Homilies appointed to be reade in the Churche are learned godly agreable to Gods word and more effectuall to edification than a number of your sermons which consiste in wordes only and entreate of little else but of cap surplesse c. Archbishop Lorde Byshop c. the ende whereof is not edification but contention Homilies readde in the Churche haue alwayes bin commendable and vsuall euen from the beginning looke Augustine Chrysostome and others and why may not articles and Iniunctions béeing collected to the setting foorth of true religion and good orders in the Churche be read there also as in a most méete place but I perceyue you are enimies to reading bycause you loue so well to heare your selues talking I will say no worse The thirtenth and fourtenth Then it was painfull nowe gainfull Then poore and ignominious nowe rich and glorious And therefore titles liuings and offices by Antichrist deuised are giuen to them as Metropolitane Archbyshop Lords grace Lord Bishop Suffragane Deane Archedeacon Prelate of the garter Earle Coūtie Palatine honor high Commissioners Iustices of peace and quorum c. All which togither with their offices as they are strāge vnherd of in Christs church nay plainly in Christs word forbidden So are they vtterly with speed out of the same to be remoued It was then as it vseth to be vnder the crosse And ii is nowe as it vseth to be when God doth blesse it with peace quietnesse and godlie magistrates And yet surely euen nowe it is more painefull than gaynefull more ignominious than ryche and glorious and that doe those knowe that beare the heate of the daye But it is the more paynefull and ignominious for you who ceasse not with rayling and spitefull wordes in pulpits and at tables to depraue and backbite your brethrē and to trouble the whole state with your factiōs and daylie inuented newe opinions the persecution of the sword ceaseth but the persecution of the tung is extreame hot and we who gaine so muche and be so glorious are molested aswell by you as by the Papist and Atheist And therefore not verie glorious You ad and say That therefore titles liuinges and offices by Antichriste deuised are giuen to them as Metropolitane Archbishop lordes grace lorde bishop suffragane Deane Archdeacon prelate of the garter Earle Countie Palatine Iustice of peace and quorum c. All which togither with their offices as they are straunge and vnhearde of in Christes churche nay plainly in Gods worde forbidden So are they vtterlie with speede out of the same to be remoued Here you are in youre ruffe but you shewe your ignoraunce and contemptuous stomacke you haue giuen sentence that the names of Metropolitane Archbishop c. and their offices were deuised by Antichrist Likewise that they are strange and vnheard of in Christes church Also that they be plainelie in gods worde forbidden and last that they are vtterlie with spéede to be remoued If you can proue all these points it is time the churche were transformed and the whole kinde of gouernement of this Realme altered But if you cannot proue them then is it high time that such insolencie should be repressed and perturbers of Churches and common weales reformed Well I must do the best I can to improue all these poyntes whiche I might do sufficiently if I should as barely denie them as you haue affirmed them But I will not deale so nakedly in so great a matter First therfore I proue that the names of Metropolitan Archbishop c. be not Antichristian names that is names inuented by Antichrist but most auncient yea that they were in the Churche long before the Gospell was publiquely embraced by any Prince or in any kingdom Polydore Vergile lib. 4. de inuento rerum cap. 12. sayth that Clement in his booke entituled Compendiarium christiana religionis testifieth that the Apostle Peter did in euery Prouince appointe one Archbishoppe whome all other bishoppes of the same prouince shoulde obey he sayeth also that the same Archebishop was called Primas Patriarcha and Metropolitanus Peter was not Antichryst Ergo the name of an Archebyshop is no Antichrystian name Volusianus Bishop of Carthage who liued Anno domini 865. In one of his
that no maner of Gods honor is attributed vnto them and that they be in sighte comely and in number fewe and that Christian people be not wyth them ouerburdened and matters of greater importaunce be omitted You adde and say that they haue the shewe of euill séeing the Popish priesthoode is euill When they were a signe and token of the Popishe priesthoode then were they euill euen as the thing was which they signified but nowe they be the tokens and the signes of the ministers of the worde of God which are good and therefore also they be good no man in this Churche of Englande is so ignorante but that he knoweth this apparell not to be nowe the signes of a Massing priest but of a lawfull minister wherefore it is a shewe of good euen as it is in the lyke maner in the Uniuersities a shewe and signe of degrées in learning and therfore a showe of good excepte you will also condemne degrées of learning Neither is if any straunge matter for the selfe same thing in others respectes and at diuers times to be the signe bothe of good and euill The belles were a signe of euill when they were roong to call to Masse and to stay stormes and tempestes the selfe same belles are now a signe of good when they bée roong to sermons and other godly actions The Churches them selues were a signe of euill when Idolatrie was committed in them and false doctrine preached nowe they be a signe of good when God is rightly worshipped in them and his worde truely preached Many such examples I could bring but a reasonable man can gather of these sufficiently to confute your errour Furthermore when we be willed to abstayne from all shewe of euill it is ment of euill life and euill doctrine least we do any thing with a scrupulous conscience They worke discorde they hinder the preaching of the Gospell This is an argument à non causa ad causam it is not the apparell that worketh discorde or hindreth the preaching of the Gospell no no more than it is the worde of God that engendreth heresies or wyne that maketh dronke or the sworde that murdreth or the lawe that worketh iniurie c. But it is the sinister affection the rebellious nature the contentious minde of man For who began this contention or when was it begonne Truely if the lawe for apparell were vtterly abrogated yet would not your contention cease nay it woulde burst out muche more vehamently and in farre greater matters as this your admonition declareth And therefore I thinke rather that the lawe for apparell will stay further contentions especially if it bée duely executed They keepe the memorie of Egypte still amongest vs and put vs in minde of that abhomination wherevnto they in times past haue serued No truely no more than doth the Church the Pulpit the belles c. but they teache vs the true vse of Christian libertie and that all things be cleane to those that be cleane Finally that godly men may well vse that which wicked haue abused howsoeuer vngodly They bring the ministerie into contempte Onely with you and suche as you by your continuall crying out agaynst them haue deluded contemners of good orders lawes and statutes are to be seuerely punished for their contempt Good lawes orders and statutes are not to be altered or dissolued bicause by suche as forget their dueties they are contemned They offende the weake and encourage the obstinate Those that be offended with thē think them selues most strong and glory therein with condemning of others The obstinate be encouraged through the schismes and contentions that you trouble the Churche and slaunder the Gospell with which one day you will vnderstande if in time you do not repent Admonition Therfore can no authoritie by the worde of God with any pretence of order disobedience commaunde them nor make them in any wise tollerable but by circumstances they are wicked and agaynst the worde of God. Answere Nowe you come to the poynt where you would haue it it is the marke you shoote at to spoyle the magistrate of all authoritie in things indifferent especially in ecclesiasticall matters But you set it downe onely without proofe wherefore I will thus briefly answere to your bare words vntil you bring some proofe that this your assertion is both Anabaptisticall and Papisticall and contrarie also to the worde of God and all learning Admonition If this be not playne inough by that whiche is already sette foorth wee mynde by Gods grace to make it playner and shoulde do it better if it were as lawfull for vs as for oure aduersaries to publishe our myndes in print then shoulde appeare what slender stuffe they bring that are so impudent by open writing to defende it And if it might please hir Maiestie by the aduise of you right Honorable in this highe Court of Parliamente to heare vs by writing or otherwise to defend our selues then such is the equitie of our cause that we would trust to finde fauour in hir maiesties sight then those patched Pamphlets made by soden vpstarts and newe conuertes should appeare in their colours and truth haue the victorie and God the glory if this can not be obteyned we will by Gods grace addresse our selues to defende his truthe by suffering and willingly lay our heads to the blocke And this shall be our peace to haue quiet consciences with our God whom we will abide for with all patience vntill he make our full deliueraunce Answere And I will not spare my labour from time to time to vtter my minde and conscience in these matters protesting that if by learning you can persuade me I will say agayne with Augustine Errare possum haereticus esse nolo All the rest of your stoute and suspicious bragges of your vndecent and vnséemely words I let passe and leaue them to be considered as notes of your spirite and modestie The Quéenes maiestie may assure hir selfe that she hath of learned men a number sufficient able by learning to maynteine both hir authoritie and lawes whiche hir Maiestie hath hitherto vsed and made for the furtheraunce of the Gospell and maynteining of good order and peace in the Churche The Lorde of his infinite goodnesse long preserue hir and giue vs thankefull hearts to God for hir The thirde article That the articles of Religion which onely concerne the true Christian fayth and the doctrine of the Sacramentes comprised in a booke imprinted Articles wherevpon it was agreed by bothe Archbyshops c. and euery of them conteyne true and godly Christian doctrine Admonition For the Articles concerning the substaunce of doctrine vsing a godly interpretation in a poynte or two which are either too sparely or else too ▪ darkly set downe we were and are readie according to duetie to subscribe vnto them We would to God that as they holde the substaunce togither with vs and we with them so they woulde not denie the effecte and
only they insinuated them selues into these places wherin the Gospel had béen diligently preached and where ther were godly and quiet men there they made a sturre they raysed vp factions and bredde discorde 22 They sought to be frée from all lawes and to doe what they list 23 They were animated by craftie suttle Papists whiche did séeke the ouerthrowe of the Gospell and the restoring of papisme 24 To be short the people had them in great admiration bicause of their hypocrisie and straightnesse of lyfe and suche as were of contentious natures ioyned with them and commended their doings These were the manners conditions practises and procéedings of the Anabaptists in Germanie before they vttered their sedicious and monstrous heresies I leaue the application hereof to youre wysedomes who easily can coniecture what kind of men they be that come nearest to those steps Only I desire you to be circumspect and to vnderstande that Anabaptisme which vsually followeth the preaching of the Gospel is gâ—â—â—tly to be feared in this Church of Englande and almoste playnly professed in this Admonition the authors wherof agrée with them in these forenamed practises and qualities Moreouer it may also please you to consider the conditions and practises of the Donatists who deuided them selues from the congregation and had their peculiar Churches or rather Conuenticles in Africa They taught also that all other Churches were spotted and impure bicause of their Ministers Finally that there ought to be no compulsion vsed in matters of Religion and sayth and that none should be punyshed for their conscience To conclude these men â—â—atly ioyne with the Papists and by the selfe same assertions bend their force agaynst this Churche of Englande For Fyrst the Papistes affirme that we are not the true Churche no that we haue not so muche as the outward face and shewe of the true Churche And so do these men almost in flat and playne termes 2 Secondly the Papistes say that we haue no ministerie no Byshops no Pastours bicause they be not ritely and canonically called to these functions the selfe same do these men affirme 3 Thirdly the Papistes say that our Sacraments be not rightly ministred and so say they likewise 4 Fourthly the Papistes wholly condemne our booke of Common prayers set out by publike authoritie and the whole order of our seruice In that poynt these men do fully ioyne with them also for they condemne it wholly and that with most bitternesse 5 Fiftly the Papistes would not haue the Scriptures read in the Churche to the people no more would they For they say reading is not féeding but as euil as playing vpon a stage and worse too 6. Sixtly the Papistes denie the ciuill Magistrate to haue any authoritie in Ecclesiasticall matters and so do they 7 To be shorte the Papistes refuse to come to our Churche to communicate with vs in the Lords supper and these men would not haue them by lawes and punishment compelled there vnto Hereby it is manyfest that the Papistes and they ioyntly séeke to shake nay to ouerthrowe the selfe same foundations grounds and pillers of our Churche although not by the selfe same instruments and engines Wherfore it is time to awake out of sléepe and to draw oute the sworde of discipline to prouide that lawes which be generall and made for vniformitie aswell of doctrine as Ceremonies be generally and vniuersally obserued that those which according to their conscience and duetie execute them be maynteyned and not discoraged either boldly to defende the religion and kinde of gouernement in this Realme established or else if you can to refourme and better the same for it can not bée but that this fréedome giuen vnto men to obey and disobey what they liste to speake what they liste agaynst whome they liste and where they liste to broche what opinions and doctrine they list muste in the ende burst out into some straunge and daungerous effecte The Lorde bothe graunt vnto you that be Magistrates the spirite of gouernement and to all other that be Subiectes the spirite of true obedience Amen The preface of the Admonition To the godly Readers Grace and peace from god c. TWo treatises yee haue here ensuing beloued in Christ which ye must reade without parcialitie or blinde affection For otherwyse you shall neither see theyr meanyng nor refrayne your selues from rashely condemning of them without iust cause For certain men there are of great countenance which will not lightly like of them bicause they principally concerne their persons and vniust dealings whose credite is great and whose friends are many we meane the lordly Lords Archbishops bishops Suffraganes Deanes Doctours Archdeacons Chauncelours and the rest of that proude generation whose kingdome must downe holde they neuer so harde bicause their tyrannous Lordship can not stande with Christes kingdome And it is the special mischief of our English Church and the chief cause of backwardnesse and of all breach and dissention For they whose authoritie is forbidden by Christ will haue their stroke without their fellow seruantes yea though vngratiously cruelly Pope-like they take vppon them to beate them and that for their owne childish Articles being for the moste part againste the manifest truthe of God First by experience their rigoure hathe too plainely appeared euer since their wicked raigne and specially for the space of these fiue or sixe yeares last past together Of the enormities whiche with such rigoure they mainteine these treatises do in part make mention iustly crauing redresse therof But the matters do require a larger discourse Only the authors of these thoughte it their partes to admonish you at this time of those inconueniences whiche men seeme not to thinke vpon and whiche without reformation can not but increase further dissention the one part being proude pontificall and tyrannous and the worde of God for the other part expresse and manifest as if it pleased the state to examine the matters it would be euident And would to god that free conference in these matters might be had For howsoeuer learned many they seeme to be they should may in this realme finde inowe to matche them and shame them to if they hold on as they haue begon And out of this realme they haue all the best reformed churches thoroughout Christendome against them But in a fewe words to saye what we meane Either must we haue a right ministerie of God and a right gouernment of his church according to the scriptures set vp both whiche we lacke or else there can be no right religion nor yet for coÌ„tempt therof can Gods plagues be from vs any while differred And therfore though they link in together slaunderously charge poore men whom they haue made poore with grieuous faults calling them Puritans worse thaÌ„ the Donatists exasperating setting on suche as be in authoritie againste them hauyng hytherto miserably handled them with reuilings depriuations
but thereuppon to conclude that the ciuill magistrate is secluded from the gouernement of the Churche or that there néedeth no externall regiment is dangerous and sauoreth Anabaptisme In the same leafe and .19 reason these wordes be lefte out baÌ„ners and belles whiche argueth that they were before vntruly sayde to be vsed in gang wéeke But to lye is a small matter with these men Fol. 8. For Lords grace of Yorke there is the Archebishop of Yorke The cause of thys alteration I know not In the margent ouer against the 21. reason there is this note It conteyneth manifest blasphemy as may appeare Eâ—â—e 1.17 meaning this saying of the Byshop to those that are admitted ministers Receiue the holy Ghost The place in that Chapiter of the Epistle to the Ephesians proueth no suche thing these be the wordes I cease not to giue thanks for you making mention of you in my prayers that the God of our Lorde Iesus Christ the father of glory mighte giue vnto you the spirite of vvisedome and reuelation thorough the knovvledge of hym What sequele is there in this argument Saincte Paule prayed that God would giue to the Ephesians the spirite of wisedome and reuelation thorough the knowledge of him Ergo this saying of the Bishop Receiue the holy Ghost to those that are admitted into the ministerie conteyneth manifest blasphemy Such is your vsuall maÌ„ner of reasoning Fol. 9. and second article All this is added Neither is the controuersie betwixte them and vs as they woulde beare the worlde in hand as for a cap a tippet or a surplesse but for greater matters concerning a true ministerie and regimeÌ„t of the Church according to the word Which things once established the other melte away of them selues and yet consider I pray you whether their owne argumente doth not choke themselues for euen the very name of triftes doth playnly declare that they ought not to be mainteyned in Christes church and what shall our Bishops win by it Forsoth that they bee mainteyners of triftes and trifling Bishops consuming the greatest parte of theyr time in those trifles whereas they shoulde bee better occupied We striue for true religion and gouernement of the Churche and shew you the righte way to throw out Antichrist both head and taile and that we will not so much as communicate with the taile of the beast But they after they haue thrust out Antichriste by the head goe aboute to pull hym in againe by the tayle cunningly coulouring it least any manne should espye his foot steps as Cacus did when he stole the oxen What other men haue done I knowe not but for my parte I alwayes suspected and partely knewe that some of you had greater matters in hand and of more importance than cappe tippet and surplesse whiche surely was one of the first causes that moued me to be more earnest agaynst you than I was accustomed For I did vnderstand that you wer hatching opinions tending not only to Anabaptisme but to the ouerthrowe of the Gospel and disturbing the quiet state of this Churche And yet who knoweth not that you haue made the cap and Surplesse your pretence hitherto vntill nowe of late when you sée almost all men condemne your follie You say we choake our selues with our owne argumente for euen the very name of trifles doth playnly declare that they ought not to be maynteyned in Christes Church Surely of them selues they be but trifles as all other externall ceremonies and indifferent things bée It is the circumstaunces that maketh them no trifles but matters of weight For things indifferent béeing commaunded thus or so to bée vsed by the Magistrate not as necessarie to saluation iustificatioÌ„ but as conuenient and necessarie for order decencie bée not nowe trifles And who soeuer without a lawfull vrgente cause or in a case of necessitie dothe breake the law made of theÌ„ sheweth himselfe a disordered person disobediente a contemner of lawfull authoritie and a wounder of his weake brothers conscience And if any man shall saye that this is to bring vs agayne in bondage of the lawe and to depriue vs of our libertie I answere no for it is not a matter of Iustification but of order And to be vnder a lawe is no taking awaye of Christian libertie for the Christian libertie is not a licence to doe what thou list but to serue God in newnesse of mynde and that for loue not for seruile feare Of them selues therefore they vs but trifles but béeing commaunded by the Magistrate to be vsed or not to be vsed they are no trifles no more than it was for women to come into the Churche bareheaded or a man to praye hauing his cappe on his heade after that Saint Paule had made an order to the contrarie And therfore these scoffes and stoutes and what shall oute Bishoppes win by it forsoth that they bée maynteyners of trifles and triâ—ling Bishops consuming the greatest part of their tyme in these trifles where as they shoulde be better occupied myght with more commendation of youre modestie haue bene well forborne They see your doings tend not only to contention but to confusion not only to disobedience towardes the lawes of the Prince but also to daungerous errours yea to the ouerthrowe of religion and therfore they are neyther maynteyners of tryfles nor trifling Bishops but wyse discréete vigilant and learned fathers whyche séeke to mayntayne peace preserue good order defende the authoritie of lawfull lawes and in tyme suppresse erronious doctrine You rather spend the tyme in trifles when you might be better occupied for you omitting al other necessary pointes of doctrine and profitable exhortations to good lyfe stuffe your sermons and furnishe your table talke with nothing else but with bitter inuectiues agaynst those rytes as though they were matters of damnation and agaynst those learned and discréete ministers of the word who according to their dutie vsing of them séeke in déed to beate downe Antichriste to plante necessarie poyntes of religion in mennes heartes and to teache repentance with newnesse of life which your vnfrutefull froward and coÌ„tentious dealing reioyceth the Papist discrediteth the sound and lerned preacher offendeth the godlie wouÌ„deth the weake worketh contempte of Magistrates and superiors in the hearts of the hearers destroyeth that which other men buylde finally doth good to none For what frute can there come to the hearers by inueying continually against cappe tippet surplesse ring in mariage womens white kerchers bagpypes funerall sermons mourning apparel c. Bishops Preachers Magistrates Prince These and suche lyke be only the common places you entreate of When you saye that you stryue for true Religion and gouernemente of the Churche c. You saye â–ª that you dooe that â–ª whyche is to bée wyshed you shoulde doo But youre doings tende to the defacing of true Religion and ouerthrowe of the righte gouernement of the Churche and although you be not the head of Antichrist yet are you his taile
known by voyce learning and doctrine the seconde place in that chapter alleâ—ged verse .73 is this They that stode by sayde vnto Peter surely thou arte also one of them For euen thy speeche bevvrayeth thee Peter was suspected by his spéeche to be a Galilean and therefore one of Christes apostles Ergo a mynister was then knowne by voyce learning and doctrine You may as well of that place gather thus Peter preached not Chryste then but denyed hym Ergo a mynister must be knowne by denying of Chryst. Lorde God what dare not these men alledge for theyr purpose I knowe that the chiefe tokens whereby a mynister oughte to be knowne is doctryne and learnyng But you childyshly abuse the Scripture and playe wyth the same Nowe you say ministers must be discerned from other by Popishe and Antichrystian apparell as cappe gowne tippet c. doe you thinke that bycause a minister ought to be knowne by his voyce learning and doctrine therefore he maye not be also knowne by his apparell Iohn the Baptist had peculiar apparel and was knowne by it Christe had distinct apparell from other for hys coate had neuer a seame Eusebius sayth that Sainct Iohn the Apostle ware on his head a leafe or thinne plate lyke vnto a Bishops miter But what if none of the Prophetes what if none of the Apostles whiche you are not able to proue eyther of the prophets or apostles were knowne by their apparel May not therefore Christian magistrates in Christian common weales for order and decencie appoynt a seuerall kinde of apparell as well to mynisters as to other states of men â—udges Sergeantes Aldermen and Citizens are knowne by their apparell and why may not ministers be so lykewise are they not vnder subiection be they not subiect to ciuile lawes and ordinances ought they not to obey their gouernors in all things not against the worde of God If you doubte whether a particuler kynde of apparell differing from the laye men were euer appoynted for ministers in the Churche before the Popes tyrannye and whether in these dayes it maye bee appoynted in refourmed Churches or no heare the iudgement of mayster Bulliâ—ger and mayster Gualter in an Epistle written by them to mayster N. and mayster M. Theyr woordes be these That in the auncient Churche there vvas a particuler fashion of apparell for Priestes it appereth in the Ecclesiasticall historie of Theodoret. libr. 2. cap. 27. and of Socrat. libr. 6. cap. 22 No man is ignorant vvhich hathe but lightly read ouer the monumentes of the auncient fathers but that the ministers vsed a cloake in their seruice And therefore I sayde before that the diuersitie of garmentes had not his originall of the Pope Eusebius citeth out of the auncient vvriters that saincte Iohn the Apostle vvare on his head a leafe or thin plate like vnto a Bishops miter Pontius Diaconus vvitnesseth of saint Cyprian the martyr that vvhen he offered his necke to the executioner he first gaue him his cap and the Deacon his vpper garment and so stoode apparelled in vvhite linnen Moreouer Chrysostome maketh mention of vvhite apparell of ministers Hitherto Bullinger and Gualter Peter Martyr likewise in an Epistle written to maister Hoper sayth on this sorte I vvill not graunte that these diuersities of vestures haue their beginnings of the Pope for so muche as I reade in the Ecclesiasticall historie hovve that Iohn the Apostle vvore at Ephesus vvhere he dvvelled a Bishops apparell terming it Petalum seu lamina Pontificalis As touching saincte Cyprian the holie martyr Pontius the deacn vvriteth that a little before he should be beheaded he gaue vnto him that vvas appoynted to behead him his vesture called Birrus after hee had put it of and to the deacons he gaue his other vesture called Dalmatica and so stoode in linnen Chrysostome maketh mention of the vvhite vesture of the ministers of the Churche Haec ille Socrates also in the seconde booke of his Ecclesiasticall historie saith that the father of Eustathius being bishop of Cesarea did depriue the sayd Eustathius his son beyng a préest of his place and dignitie bicause he wore apparell not comly for a préest to wear nor agréeable to his order Therefore it is certaine that ministers euen from the Apostles tyme haue had a distinct and seuerall kynde of apparell from other men But cappe gowne tippet c. You saye is Popishe and Antichristian This is only sayd and not proued If you call it Popishe and Antichristian bicause it was first inuented by an Antichristian Pope It is first to be considered whether that be true or no. Then if it be true whether euery thing so inuented is of necessitie to be abolished It is certain that this apparel of ministers which you fynde your selues so muche gréeued with was appoynted long before the Churche of Rome declined from the puritie of Chrystes religion for Stephanus bishoppe of Rome who liued the yeare of our Lorde .256 is sayde to be the first which did appoynt this kinde of apparell for ministers neither are you able to shew that any antichristian Pope inuented the same But admit it were so that this apparell was eyther borowed of the Iewes or taken from the Gentiles or inuented vsed by some Antichristian Pope yet it followeth not but that the same may be wel vsed of Christians in the Churche of Christ. Augustine in his epistle ad Publicolam hath this notable saying Et cum templa idola luci si quid huiusmodi data potestate euertuntur quamuis manifestum est cum id agimus non ea nos honorare sed potius detestari ideo tamen in vsus nostros priuatos duntaxat proprios non debemus inde aliquid vsurpare vt appareat nos pietate ista destruere non auaritia Cum vero in vsus communes non proprios ac priuatos vel in honorem dei veri conuertuntur hoc de illis fit quod de ipsis hominibus cum ex sacrilegis impijs in veram religionem mutaÌ„tur c. VVhen temples idols groues and such like things by authoritie be ouerthrovvne although it is manifest when we do that vve honor them not but detest them yet for al that vve may not therefore conuerte them or vse them to our ovvne priuate vses only and commoditie that it may appeare that we destroy them for religion sake and not for couetousnesse but when they are conuerted not into priuate and our owne vse but into common vses or to the honor of the true God that is done and broughte to passe in them which is done and broughte to passe in men themselues when of Idolaters and wicked persons they are chaunged into true religion This hath God him selfe taughte in those testimonies which thou thy selfe hast vsed vvhen as god him selfe commaunded that of that same groue vvhich vvas dedicated to straunge Gods there should be wood taken for his sacrifices and of Hierico that all the golde and siluer and brasse
An Answere to the seconde parte of the Libell called An admonition to the Parliament and entituled A view of Popishe abuses yet remayning in the English Church for the which godlie ministers haue refused to subscribe Admonition WHere as immediatly after the laste parliament holden at Westmynster begon in Anno. 1570. and ended in Anno 1571. the ministers of gods holy word and Sacraments were called before hir maiesties high Cōmissioners and enforced to subscribe vnto the articles if they would kepe their places and liuings and some for refusing to subscribe were vnbrotherly and vncharitably entreated and from their offices and places remoued May it please therefore this honorable and high Court of Parliament in cōsideration of the premises to take a view of such causes as then did withholde and now doth the foresaide Ministers from subscribing and consenting vnto those foresaide articles by way of purgation to discharge them selues of all disobedience towardes the Church of God and their soueraigne and by way of most humble entreatie for the remouing away and vtter abolishing of all suche corruptions and abuses as withhelde them through whiche this long time brethren haue bene at vnnaturall warre and strife among them selues to the hinderance of the Gospell to the ioy of the wicked and to the griefe and dismay of all those that professe Christes religion and laboure to attaine Christian reformation Answere You complayne much of vnbrotherly vncharitable entreating of you of remouing you from your offices and places Surely in this point I must compare you to certayne heretikes that were in Augustines time who most bitterly by sundry meanes afflicting and molesting the true ministers of the Churche yet for all that cried out that they were extreamly dealte with and cruelly persecuted by them or else vnto a shrewd and vngratious wife which beating hir husbande by hir clamorous cōplaints maketh hir neighbours beleue that hir husband beateth hir or to him that is mētioned in Erasmus colloquies that did steale and runne away with the Priests purse and yet cried alwaies as he ranne stay the thiefe stay the thiefe and thus crying escaped and yet he was the thiefe him selfe You are as gentlie entreated as may be no kinde of brotherly perswasion omitted towardes you most of you as yet kepe your liuings though some one or two be displaced you are offered all kind of friendlinesse if you could be contente to conforme your selues yea but to be quiet and holde your peace you on the contrary side most vnchristianly and most vnbrotherly both publikely and priuately raile on those that shew this humanitie towards you slaunder them by all meanes you can and most vntruly report of them séeking by all meanes their discredit Againe they as their allegiance to the Prince dutie to lawes requireth yea and as some of them by oth are bounde do execute that discipline whiche the Prince the lawe and their oth requireth You contrary to al obedience duty and oth openly violate break those lawes orders and statutes which you ought to obey and to the which some of you by oth is bounde If your doings procéede in dede from a good conscience then leaue that liuing and place whiche bindeth you to those things that be against your conscience for why shold you striue with the disquietnesse both of your selues and others to kepe that liuing which by laws you cannot excepte you offende against your cōscience or what honestie is there to sweare to statutes and lawes and when you haue so done cōtrarie to your oth to breake thē and yet still to remaine vnder them and enioy that place which requireth obedience and subiectiō to them For my parte I thinke it much better by remouing you from your liuings to offende you than by suffering you to enioy them to offend the prince the lawe conscience and god And before God I speake it if I were persuaded as you séeme to be I would rather quietly forsake all the liuinges I haue than be an occasion of strife and contention in the Church a cause of stumbling to the weake reioysing to the wicked I know God would prouide for me if I did it bona conscientia yea surely I would rather die than be an author of schismes a disturber of the common peace and quietnesse of the Churche and state There is no reformed Churche that I can heare tell of but it hath a certayne prescripte and determinate order aswell touching ceremonies and discipline as doctrine to the which all those are constrayned to giue their consent that will liue vnder the protection of it and why then may not this Churche of England haue so in like manner Is it méete that euery man should haue his owne phansie or liue as him list Truly I know not whervnto these your doings can tende but either to Anabaptisme or to méere confusion But nowe to the reasons that moue you not to subscribe to those articles ministred vnto you by hir Maiesties highe Commissioners The first article First that the booke cōmonly called the boke of common prayers for the Church of Englād authorised by parliamente and all and euery contents therin be suche as are not repugnant to the word of God. Admonition Albeit right honorable and dearely beloued we haue at all times borne with that whiche we could not amend in this booke and haue vsed the same in our ministerie so farre forth as we might reuerencing those times and those persons in whiche and by whome it was first authorised being studious of peace and of the building vp of Christes Church yet now being compelled by subscription to allow the same and to confesse it not to be against the worde of God in any point but tollerable we must nedes say as followeth that this booke is an vnperfecte booke culled and picked out of the popish dunghill the masse booke full of all abhominations for some and many of the contents therin be such as are against the worde of God as by his grace shal be proued vnto you And by the way we cannot but muche maruell at the craftie wilinesse of those men whose partes it had bene first to haue proued each and euery cōtente therin to be agreable to the word of god seing that they force mē by subscription to consente vnto it or else sende them packing from their callings Answere And what reason can you giue why you should not aswell allowe of it by subscription as you saye that you haue hitherto done by vsing of it in your ministerie Will you speake on thing and do another will you not subscribe to that whiche you publiquely vse and giue your cōsent vnto If those persons by whome this booke was first authorised were studious of peace and of bulding vp of Christes Church as you say they were then you that séeke to deface it are disturbers of peace and destroyers of the Church of Christ. They were singuler learned men zelous in Gods religion blamelesse in life
god Then another sayde I vvill follovv thee Lord but let me first go bid theÌ„ farevvel vvhich are at my house How conclude you any thing of these places agaynst ciuill offices in Ecclesiasticall persons Christes meaning in this place is to teache vs I meane al Christians that when he calleth vs we ought not to be hindered from following and that foorthwith by any excuse of dooing duetie towards our friends or respect of worldly commoditie or for feare of any payne or trouble and this is spoken generally to all Christians and not alone to any one kinde of men Secondly for the same purpose you vse Luk. 12. vse 14. where Christe speaking to him that sayde vnto hym master bid my brother deuide the inheritaunce with me answereth on this sorte man who made me a iudge or a deuider ouer you Christe came in déede to be iudged and not to iudge he came to worke the work of our redemption not to decide controuersies touching lands and possessions But will you therfore take from Christian men authoritie to iudge for this example of Chryste can no more be applied to Byshops than it may be to kings bicause the doings of Christ is a patterne for al christians and yet christians may iudge matters decide controuersies amongst their brethren Looke .1 Cor. 6. The Anabaptistes vse this text for one of their reasons to condemne magistracie among Christians and therefore a very learned and late writer in his exposition of this place writeth thus Hinc colligitur quantopere insaniant qui ex hoc loco magistratum inter Christianos damnaÌ„t nam Christus non argumentatur à re ipsa tanquam profana sit sed à vocatione sua quod missus sit in alium finem tamet si res erat per se satis sancta pia Hereof it may be gathered how greatly they dote which condemne magistrates amongest Christians by this place for Christ doth not reason of the thing it selfe as though it were prophane but of his owne vocation bicause he was sent to another ende although the thing of it selfe is holy and good In the third place you alledge Rom. 12. vse 7. He that hath an office let him wayte on his office or he that teacheth on teaching What is this to the purpose He that hath an office must attende vpon his office he that teacheth on teaching therfore Byshops may not haue ciuill offices The office of a Byshop is as well to gouerne by discipline as by preaching this is a very simple argumeÌ„t Fourthly you cite the .1 Timo. 6. vse 11. But thou O man of God flee these things and follovv after righteousnesse godlynesse faith loue pacience and mekenesse Truly I thinke you dote or else dreame your applications of scripture be so straunge What speaketh Paule here agaynst ciuill offices in Ecclesiasticall persons be onely willeth them in the person of Timothie to flée couetousnesse and to follow righteousnesse c. The last text here quoted is the seconde to Timoth. 2. vse 3.4 Thou therefore suffer affliction as a good souldier of Iesus Chryst no man that vvarreth entangleth him selfe vvith the affayres of this lyfe bicause he vvoulde please him that hath chosen him to be a souldier This latter sentence is generall and perteyneth to all men The meaning is this whosoeuer would be a souldier vnder Chryst must leaue all worldly things and followe him It speaketh nothing either of ciuill or ecclesiasticall offices For if you will knowe what he there meaneth by the affayres of this life heare what master Caluine sayth writing vpon that place Per negotia vita intelâ—igit famâ—liae administrandae curam ordinarias occupationes By the affayres of this life he vnderstandeth the care of gouerning his familie and other ordinarie businesse If you will learne how this place is to be applied the same master Caluine teacheth you lykewise in these words following Nunc applicanda est comparatio ad rem praesentem quod quisquis vult sub Christo militare debet relictis omnibus muÌ„ditricis auocamentis se illi totum suaque studia addicere Novv this comparison is to be applied to the present purpose that vvhosoeuer vvill play the vvarrier vnder Chryst leauing all vvorldly matters and impediments muste giue him selfe vvholly vnto him This therefore is generall and perteyneth to all Christians but chiefly and especially to the ministers of the worde who may not occupie them selues in worldly businesse as other men do that is they must not be marchantes husbandmen craftes men or hinder their vocation with suche like worldly affayres As for suche ciuill offices as be committed to them they be rather helpes to their vocation than impedimentes for the office of a Iustice of peace of an high Commissioner and suche like is to punishe vice and iniquitie to sée good order kept in the common wealth aswell in matters touching religion as other coÌ„mon and publike businesse Wherefore as these offices be not méere ciuill but partly ecclesiasticall and be for discipline and correction of sinnes so in my opinion they be moste méete to be committed to some of the wisest and best of the Clergy to the ende that suche as by the worde will not by conuenient discipline may be compelled to do their dueties Neither are suche offices to be accompted worldly affayres but rather heauenly and spiritual for as muche as they serue to the mayntenance of religion and godlinesse and to the suppressing of sin wickednesse If it be true that Augustine sayth Seruiunt Reges Christo leges ferendo pro Christo. It is also true Seruiunt Episcopi Christo leges exequendo pro Christo. What say you to Elie and Samuell were they not bothe Priests and Iudges what office did the Prophet Helias execute when he killed the false Prophetes of Baal 1. Reg. 18. or Christ when he whipt the buyers and sellers out of the Temple What office did Paule commit to Timothie when he sayd aduersuâ— PresbyteruÌ„ c. I would not haue a minister to be a warriour or a farmer or a marchaunt or haue any suche like office which consisteth in gayne or bodily laboure onely But why he may not haue suche an office as is profitable to encrease godlynesse and punishe vngodlynesse I heare as yet no reason As for the office of an high CoÌ„missioner it is Ecclesiasticall for they haue to doe onely in causes Ecclesiasticall It pleaseth you to say that it is agaynst Gods wordâ— for Byshops to haue prisons but your margent is very barren of proofes for you haue not quoted one place of Scripture to proue it onely you say that Popishe Eugenius dyd first bring them in â–ª which is a very slender argument to proue them to be agaynst the word of god Dyd not Peter punishe Ananias and Saphira very streightly for their dissimulation Surely farre more gréeuously than if he had put them in prison and yet their offence was not agaynst any ordinary lawe made
For the tayle of the beast as learned meÌ„ say be false prophets hypocrits such as stirre vp schismes and factions among true Christians and by pretence of zeale by cloked and couloured meanes séeke to drawe into the Church Antichrist backeward as Cacus did the oxen into his denne FOr as muche as the Authors of the Admonition for their better credite haue set downe in print the Epistles of master Beza master Gualter so I haue thought good to set downe an Epistle of master Gualter reuoking the same vpon better information also an other of master Bullinger concerning the same cause A Letter of master Gualter written of late to the R. Reuerende father in Christ the bishop of Ely. S ACCEPI Reuerende in Christo pater litteras tuas quibus ad eas respondes quas ego ante sexennium anno nimirum 1566. ad D. Parkhurstum amicum veterem dederaÌ„ Vt autem ego vehementia quadam in scribendo vsus fui ita tu quoque mea non minus grauiter diluis Sed libertate tua adeò me non offendi scias vt potius summi beneficij loco ducam tuam illam admonitionem siue correptionem malis dicere NaÌ„ ex ea amari me abs te intelligo quem ego prius licet facie ignotum venerari solebam propter pietatis ac eruditionis testimonium quod piae memoriae vir Petrus Martyr tibi saepius apud me tulit et cuius argumentum euidens nunc in tuis literis conspicio Pietatis enim esse scio causam publicam contra quosuis tueri amoris autem indiciuÌ„ est libera admonitio qua fratris ab alijs decepti error arguitur vt rectius sentire discat Quod vtrumque cum tu non minus eruditè quam verè facias tuam pietatem merito exosculor spero offensionem istam quae inter nos exorta fuit amicitiae indissolubilis nobis causam fore De tua enim humanitate mihi polliceor quod culpam hanc mihi facile condonatura sit si quo tempore quibus de causis ad quem ista scripserim consideret Fuit tempus illud exulceratissimum diuersae in singulos fere dies ad nos literae perferebantur cum infoelix illa de vestibus controuersia apud vos ageretur Monuimus iunt aduersarios vestros ne propter rem nullius momentilites mouerent in ecclesia putabamus rem benè esse sopitam Sed ecce praeter omnem expectationem Geneua adueniunt Angli duo qui à D. Beza cuius aures criminibus calumnijs oppleuerant litteras afferunt piae quaerimoniae plenas quibus vâ— rebus Angliae afflictissimis opem ferremus rogabat vt ego ad vos profectionem instituerem hortabatur Accessit duorum istorum relatio qui eadem nobis narrabant quae prius Geneue ninâ— profuderant idque tanta cum confidentia pietatis simulatione vt scripto quoque consignatos exhiberent errores abusus multos atque nimium superstitiosos quosiam in Anglia defendi dicebant ab Ecclesiae ministerio deijci cos omnes qui illis consentire nollent Addebant hoc ipsis acerbissimum accedere quod plerique Episcoporum se executores praeberent coruÌ„ quae in Aâ—la ab hominibus superstitioni ambitioni deditis indies conderentur Quis vero aliquos tam impudentos esse suspicaretur qui tanta cum fiducia auderent mentiri in causa publica cuius cognitio non poterat diu latere Nos certè istorum narratio vehementer perturbauit fateor me extempore epistolium illud effudisse ad D. Parkhurstum quocuÌ„ mihi licere putabam liberius agere propter vetereÌ„ amicitiaÌ„ quae ante annos triginta quinque Oxonij inâ—hoata postea domi meae quatuor annoruÌ„ hospitio ita confirmatae fuâ—t vt illi in me ius esse velim vicissim mihi de illo quiduis polliceatur Nihil minus mihi in mentem veniebat quà m vt meas literas ille latius spargereâ— Nam ipsius potius sententiam audire cupiebam qui tamen de hac causa nihil vnquam scripsit Quod me non multum mouebat eo quod non multum post D. Abelus vir optimus amicus communis noster de hac re ad nos scriberet vosque omnes hac culpa liberaret Nihil ergo porro solicitus eram de meis illis literis quas soli Parkhursto meo scripâ—eram de cuius in me studio dubitare neque possum neque debeo At quia eas latius sparsas fuisse nunc demum inteâ—â—igo id certè mihi vehementer doleâ— tuae amplitudini mi pater reuerende me gratias ingentes debere fateor qui vel sero tandem de eo me feceris certiorem Et quia te de animi mei candore affectu syncero non dubiture scribis tuam humanitatem rogo reuerenter vt me apud alios etiam excuset ad quorum manus mea illa Epistola peruenit Nobis certè ab eo tempore cum vanis istis rixatoribus nihil res fuit qui neque ad nos vnquam scripserunt neque aliquid à nobis profectum iacture poterunt Nam non multo post euidentius apparuit quid molirentur quando in Palatinatu sub disciplinae ecclesiastica praetextu cuius illi caput summam in excommunicatione constituunt mutationis primi authorâ— fuerunt quae Ecclesias illas vehementer concussit Rurfus ergo tuam amplitudinem rogâ— reuerende in Christo pater ne de Gualtero Anglici nominis studiosissimo aliquid finistrum suspiceris Faxo enim sic volente deo vt publicum quoque extet meae de vobis omnibus qui illic Christo seruitis existimationis testimonium Et sane nisi de nostro consensu mihi nihil non pollicerer nunquam certè filiuÌ„ meum qui mihi vnicus est ex Zuinglia mea cuius defunctae memoria mihi praetiosissima est in Angliam misissem Quem si tuae amplitudini à me hucusque commendatâ—m esse miraris non alia de causa id abs me neglectum putabis quam quod nullum ante hac inter nos fuit literarum commertium me vero puderet tibi tanto viro mihi non nisi ex nomine noto priuatam ob causam aliquid negotij exhibere Quae apud nos ferunter ex domino Sando Londinensi Episcopo rescire poteris eadem hic repetere propter nuntij qui mihi praeter expectationem obtigit festinationem non licet Christus Iesus tuam amplitudinem seruet suoque spiritu regat Amen Tiguri 9. Iunij Anno. 1572. Amplitudinis tuae obseruantissimus RODOLPHVS GVALTERVS The same in Englishe S. I haue receyued your letters Reuerende father in Christe vvherein you do ansvvere vnto those vvhich I sent vnto mine olde friende D. Parkhurst aboue sixe yeres since euen in the yere 1566. And as I vsed a certayne kinde of vehemencie so do you also vvith no lesse