Reformation Unjustly Charged as Enemies, Text
REFORMATION NO enemie to her Maieſtie and the State.
ALthough it be moſt true, that our Saviour Chriſt Ieſus doth voucheſafe vntounto nations and kingdomes, All Kingdomes are bound to fram a the… ſt…tes according to the doctrine of the goſpell. Match. 10.34. Luk. 12.51 52the fruition & vſe of his holy worde and goſpell vponupon no other condition, thē that all men of all degrees and callings, as well high as low, wilbe content to hauehave their ſtates altered and changed, at the pleaſure, appointment, and determination of his wil & worde: yet notwithſtanding it is as true, that the ſaid word and goſpel of his, bringeth nothing with it that can poſſible be an enemie to anye ſtate, eyther priuate or publike whatſoever. The which point I take to be ſo cleare and manifeſt that no ſtate-men can deny it, ſaue only thoſe who hauehave made a leagne with the diuell & a covenant with hell; by vertue wherof, they ſtand bound to account the Lord and al his holy wayes to be enemies vntounto them and their curſed proceedings. For no man can pretend the goſpel and word of God to be his enemie, but he muſt needs alſo confeſſe, that he hath bidden defyance vntounto the Lord of heauen & earth, who accounteth himſelfe to be loved and hated of men, according vntounto the affectiō which they bear vntounto his aLuk. 12 26. Iohn 14.23.15 1. Iohn. 2.5.word. This hatred of God & his word, becauſe th'aduerſaries of reformation in England dare not avowe, therefore as a foundation of the whole treatize following I lay downe this ground, which they themſelues wil not call in queſtion. Namely: That the reformation whiche at this daye wee endevour to bringe into our Churche, is moſte vnjuſtly and wrongfully accounted an enemie vntounto our ſtate, if it can bee prooved to be a matter approoued off, and maintayned by the worde and goſpell of IESVS CHRISTE. Where I would gladly knowe two thinges of them. Firſt whether they judge that which we labour for to be according to to the worde or no? They muſt anſwere, that they cannot ſo thinke of it: for if they did, they woulde not ſtand againſt vsus as they doe. Secondly, if they thought our cauſe to be good, that is, if they thought it to be according vntounto Gods word: I demaund of them, whether notwithſtanding the goodnes of our cauſe, they woulde yet thinke vsus that labor in the ſame, to be enemies vntounto the ſtate or no? Wee make no queſtion but they hauehave a better opinion of vsus. For whatſoeuer they ſaye of the cauſe, they can report no otherwiſe of the favourers thereof, thē of thoſe that hauehave alwayes ſhewed themſelues moſt faythfull and truſtie towards their prince and cuntrie. For although within theſe 31. yeres, there hauehave bin many ſeditious and treaſonable attempts, vndertaken againſt her Majeſtie and the ſtate, by men of all ſortes and degrees: yet by the goodnes of God it cannot be ſhewed, that any one hath had a hande in any of theſe practiſes and conſpiracies, who euer opened his mouth for reformation, or any wiſe fauored the ſame. And as for attempting any vndutifull or diſloyall action in the promoting of the cauſe it ſelfe: we hauehave bene ſo farre from being guiltye in that point, D. Bancroft.that one of ye moſt ſhameleſſe & moſt impudent ſlanderers that are amongſt al our aduerſaries (intending of ſet purpoſe to ſtain the cauſe and the fauorers of reformation, with ſedition and treaſon) was enforced to paſſe by vsus, and to ſuffer the venime of his lying and ſlaunderous tongue to light vponupon our brethren in the kingdom of Scotland, which he would neuer hauehave done, if with any couler he could hauehave faſtened his ſlanderous vntruethes vponupon vsus the profeſſors of his own cuntrie. So that if we could diſcharge our hands of the cauſe we defend, we doubt not but our aduerſaries themſelues would pronounce vsus guiltles of all diſloyaltie againſt our prince and cuntrie.
Seeing then it is cleare, that reformation is therfore accounted an enemie vntounto our ſtate, becauſe it is ſuppoſed to hauehave no grounde in the worde of God: and ſeeing the fauorers thereof are thought to be turbulent men, not for anye thing that in a good matter they hauehave ſeditiouſly attempted; but inaſmuch as they labor to promote a cauſe, that of it ſelfe is an enterpriſe daungerous vntounto her Majeſties crowne and dignitie: we are for the clearing of the one and the other, to ſee whether the endeuors of thoſe, who deſire to hauehave the Churche of England otherwiſe reformed then hither to it hath bene, be ſuch, as they require nothing in that whol worke, but onelyonly that whiche the worde of God commandeth to be put in execution. The whiche courſe if they be founde to take, then alſo doth it follow, that neither they, nor the cauſe maintained by them, can with any couler be accounted enmity vntounto the kingdome wherein they liue.
And here if I ſhould demaund of the moſt that condemne both vsus & the cauſe wherein we ſtand, what that is, which is ſought to be reformed in our Church, VVhat equall judges our aduerſaries are.I dare be bolde to ſay, that there is not one amongſt ten of them, that knoweth whether it be blacke or white that we would hauehave. Wherein they do not onelyonly ſhewe themſelues, to weigh the moſt precious and weightie jewell vnderunder the ſunne with a moſt vn-eauen hande: but alſo (if we beleeue the holy Apoſtle) to claim inheritance in ye wages of vnrighteouſnes, 2. Pet. 2.12.inaſmuch as they ſpeake euil of thoſe things which they know not. The which courſe if they ſtil holde on, the ſame Apoſtle telleth them, ye they ſhall periſh through their owne corruption.
To the ende then it may appeare what that reformation is which we ſeeke for, and which theſe men do account the enemie of our ſtate; it is to be vnderſtood, What we mean by reformationthat by reformation we meane nothing els, but the remouing of all thoſe vnlawfull callings which are maintained in our Church and miniſterie, contrarie vntounto the reuealed will and written word of the Lord our God, and the reſtoring thervnto of all ſuch offices and miniſteries, as the ſame God vnderunder the paine of his heauie diſpleaſure, requireth to be planted in his church, when or wherſoeuer hee raiſeth fit men for thoſe functions. To ſpeake more plainly, by reformation we mean, firſt the rooting out of our Church, of al dumb and vnpreaching miniſters, all nonreſidents, Lord Archbiſhops and biſhops, commiſſaries, officials, chancellors, and all the reſt of the wicked offices that depend vponupon that vngodly and tyrannous hierarchie of Lord Byſhops, together with their gouernment, and whatſoeuer maim, deformitie or want there is in our Church by meanes of them & their plaees. Secondly, by reformation we meane the placing in euerie congregation within England (as far as poſſiblie able men can be provided) of preaching paſtors and Doctors, gouerning elders, & miniſtring Deacons, with whatſoeuer health, comlineſſe and good order, the Lorde by the faythfull labours of theſe officers would hauehave brought into his church. And theſe are the onelyonly matters that we meane by the reformation of our Church. The which cauſe in both the parts therof, is made ſo juſt and aequall by the word of God, that the promoting of it, can bee accounted the diſturbing of no ſtate that hath not determined with it ſelfe to maintaine the kingdome of Sathan and his prerogatiue. For the word of God maketh it out of controuerſie, that neyther the expelling of dumb miniſters & L. Biſhops, &c. out of the Churche, nor the inducing of Paſtors, Doctors. Elders and Deacons into the ſame, can be burdened with any thing contrarie vntounto the welfare of princes and common-wealths, vnleſſe they wil alſo charge the Majeſtie of God with the ſame accuſation. And here we appeale from our aduerſaries to the word, & are content eyther to be condemned or acquited by the judgment thereof, vponupon whoſe judgement alſo, they dare not but profeſſe themſelues to relie.
Firſt then we holde it intollerable, that the holy miniſterie of the worde and Sacraments, and the charge of ſoules, The deſire of remoouing the dumb miniſterie no vndutifull attempt.ſhould in our Church be committed vntounto ſuch men, as are no more able to teach vsus what belongeth to the pure worſhipp of god, then can many a childe of ſixe yeres old. And we would know whether by the worde we may be accounted for this poſition, to bee enemies eyther vntounto our moſt deare prince, or vntounto our moſt louing cuntry? What doth it determine in this matter, are wee thereby acquited or condemned for this our aſſertion? Surely acquited: And that by the voyce of the Sonne of God himſelfe, who openly declareth that the miſerie of that people is vnſpeakably pitifull, where the *Math. 15.14. Iuk. 6.69.blinde leadeth the blinde, who alſo by his owne *Matth. 9.36. mark. 6.34.example, hath taught vsus what compaſſion we ought to hauehave of our brethren, that are ſcattered as ſheep without a ſheepheard, hauing none to leade them, nor feede them in the way of aeternall life. And therefore is ſo far from diſliking this care of ours towardes the ſaluation of our brethren & cuntrimen, that he hath enjoyned vsus, when we ſee our brethren thicke and threefold to fall into the ditch of blindnes and ignorance, and ſo into the pit of aeternall wo & deſtruction, *Matth. 9.34.to pray vntounto the Lord that he would raiſe vp meet guides, who may leade his people in the true and vpright waye that leadeth vntounto life. Before we go any farther, behold here how the caſe ſtandeth betweene vsus and our aduerſaries, and judge vprightly. Our Sauiour Chriſte IESVS teacheth vsus to be mooued with pitie and compaſſion, when we ſee the blinde lead the blinde, and our owne fleſhe periſhe for want of the true knowledge of God. We ſee this lamentable ſight in our land eueryevery where, & we may heare the blood of ignorant ſoules crie day and night in the eares of the Lorde, for juſte vengeaunce to bee powred vponupon their blind leaders, and ſuch as maintaine them. What ſhall we do in this caſe? ſhall we not be touched with any remorſe at all? Farre be it but we ſhould. We are therefore mooued therewith, and as chriſtian duetie bindeth vsus: we doe endevor both by our prayers vntounto the Lorde, and by our petitions and ſuits vntounto our Majeſtrates, and euerye other way that become Chriſtians, to hauehave theſe murtherers remooued, and to hauehave thoſe placed in their roomes, who bring with them, & faithfully execute this great and high cōmiſſion, wherof the Apoſtle ſpeaketh in the perſon of al true miniſters. Now then are we Embaſſadors for Chriſt, 2. Cor. 5.20.as though God did beſeeche you through vsus, we pray you in Chriſtes ſtead, that you be reconciled vntounto God. But what ſay the aduerſaries vntounto vsus, for the performing of ſo neceſſarie a duetie. Verely their cenſure is, that in ſo doing we are enemies vntounto the ſtate. We reply vponupon them againe, that the word of God doth cleare vsus, of their vnjuſt accuſation, which doth not ſo much light vponupon vsus, as vppon the worde and docttine of the ſonne of God. For they that condemne the diſciples of ſedition, for practizing that whiche their maſter enjoyned them, muſt needs paſſe ſentence againſt the maſter, as a teacher of ſeditious doctrine. And therefore we are ſo far from being moued with the vnaequall dealing, that we wiſh them whoſoeuer they be, to giuegive eare vntounto the inditement which the Pſalmiſte frameth againſt them in theſe wordes. pſal. 15.19.20.[You hauehave giuen your mouthes to euill, and with your tongs you forge deceit. You ſit and ſpeake againſt your brethren, and you hauehave ſlaundered the ſonnes of your mother. pſal. 54, 5.You hauehave encouraged your ſelues in a wicked purpoſe, and common together howe to lay ſnares priuily, and ſay, who ſhall ſee. You hauehave taken craftie counſell againſt the people of ye Lord, and conſulted againſt his ſecrete ones.] pſal. 83.3.And becauſe they muſt needs confeſſe themſelues guiltie of this accuſation in eueryevery point, therefore we doe alſo aduiſe them, by true and ſpeedie repentaunce to betake them vntounto the Lorde, leaſt as it is in the Pſalme [He teare them in pieces, and there be none that can deliuer them.] pſal. 50.12And we entreat them that are in authoritie, to weigh the ſtate of the people of this land with the worde of God, and then we doubt not but they ſhall ſee the motion of remoouing the dumbe miniſtery out of our Church, and the planting of careful teachers, to be the beſt piece of ſeruice one of them, that euer was attempted vnderunder their gouernment. If to redreſſe the wantes of the pure worſhipp of God, and to remooue the condemnation both of the bodies & the ſoules of men, be thought a ſeruice worthie to be vndertaken. For alas, by meanes of the falſe and loytering guides, which hauehave kept out the true and painfull watche-men, the ſeruice of God hath nowe for the ſpace of 31. yeares, continued at that miſerable ſtay in our kingdom, that in the moſt congregarions, not of miſerable Wales and Ireland onelyonly, but euen of England it ſelf: The lamentab'e ſtate of religion in England.we want not ſome neceſſary member, but euen all the vitall partes, as the heart, lyfeblood, yea and ſoule of true religion: namely, the word preached, euen the very ſeed, without which men can neyther be begotten vntounto, nor nouriſhed in the hope of aeternall bliſſe and happines. Again, by reaſon of this deſolation of our Churche, the moſt of our people within all our prouinces, wandering as blinde men in the darke, know no means eyther how to yeeld the Lorde any part of his true worſhipp, or howe they ſhall be ſaued in the day of wrath. Here your Hh. of hir Majeſties priuie counſell, who profeſſe your ſelues aduerſaries vntounto reformation, and therefore vpholders of our ignorant miniſterie, are cited before the tribunall ſeate of God, and required in his name, to conſider the injurie that you offer vntounto his Majeſtie, both in the maintenance of theſe blinde guides, & alſo in your proceedings herein; for both which, you are ſure one day to be called to a reckoning. Firſt by maintayning theſe idoles, you countenance and mayntaine the ruines, defectes and profanation of Gods true ſeruice, together with the damnation of mens ſoules. Secondly, your proceedings in the maintenance of the blooddie cauſe, is ſuche, as vnderunder the profeſſion of true religion, I thinke the like hath bin ſeldome ſeene. For you thinke it a ſmall matter for you, thus to bereaue the Lorde of his true honor, & to lend your authoritie, might and power vntounto Sathan, to vphold ignorance and blindnes, vnles alſo as a teſtimonie of your perſeuerance in this damnable way, you do account of them that ſeek to bring you into a better courſe, as of the profeſſed enemies of your ſtate. Theſe accuſations I knowe, are grieuous to be laid to the charge of theſe Counſellors, who through Europe hauehave the name to be furtherers of Gods glory & the ſaluation of mens ſoules: But they are ſuch as if I prooue them not moſt true, let my blood wipe away the ſlaunder which I hauehave vndutifully rayſed vponupon the rulers of my people: Here the worde of God is to be approched vntounto, out of the which we are to learne, what true worſhip and ſeruice they can yeeld vntounto God, & what hope of ſaluation they can hauehave, who neuer enjoyed the word preached.
Concerning the true worſhip of God, we are to knowe, that the worde who alone is to inſtruct vsus therein maketh two ſorts thereof. The true worſhip or God twofold.The one inward and the other outward. The inwarde worſhip, is the worſhip of the ſpirit, when the heart and the ſoule is by Gods ſpirit ſo directed, that in trueth and ſinceritie it yeeldeth to the Lord, the worſhip whiche he requireth according vntounto his word. Of this worſhip our Sauiour Chriſt ſpeaketh vntounto the woman of Samariah, Iohn 4.23 24. [The houre commeth ſayth he, and alreadie is, when the true worſhippers ſhall worſhip the father in ſpirit and trueth, for the father requireth euē ſuch to worſhip him. God is a ſpirit, and they that worſhip him, muſt worſhip him in ſpirit and trueth.] the inwarde worſhip.Without this inward worſhip it is vnpoſſible to be ſaued, and without it no ſeruice can be acceptable vntounto God. But although this inwarde worſhip be the fountaine whence the outward that is in trueth doth flowe and proceed: yet is the inward no otherwiſe ordinarily wrought in men, then by meanes of the outward. So that euen as the outward is neuer truly acceptable vntounto God but when it proceedeth from the inwarde, euen ſo is the inward ordinarily found in none, ſaue onelyonly in thoſe wherein it hath bin begotten by the miniſterie of the outward. But this inwarde worſhip in ſpirit and trueth, is not in the power of man to giuegive or to take away at his pleaſure, but the Lorde muſt and doth worke it, when & where he pleaſeth, yet neuer ordinarily but by meanes of the outward,
The true outwarde worſhip of God then, the outwarde worſhip.is that alone, whereby as by the ordinarie inſtrument or meanes the Lord hath appointed to beget, nouriſh increaſe and continue the inwarde worſhip of the ſoule and the ſpirit, by the which the Lord is to be ſerued in ſpirit and trueth. This outward worſhip is ſuch by the ordinance of God, as men may be truly ſaide, either to hinder or to promote the ſame, and by the hindring or promoting hereof, they may be judged to hinder or promote both the ſaluation of themſelues and others, and alſo the inward worſhip of the ſpirit either in themſelues or in others. And by the affection that men beare herevnto, the Lord doth trie their louelove and alſo their hatred towardes him & his glory. This worſhip although it be outward, yet is it of that nature, as they who are partakers hereof, may according vntounto the word expect for the preſence of Gods ſpirite, whenſoeuer they approch vntounto the Lord therby. Otherwiſe if it hath not this promiſe of the ſpirite annexed vntounto it, it is but a rudiment of the world or of the fleſh, & therefore cannot be any thing for the furthering of men in the worſhip of God.
This outwarde worſhip, or this outward meanes to ſerue God truely and ſincerely, conſiſteth of two partes or ordinances, according vntounto the twofolde end for the which the Lord hath appointed the ſaid outward worſhip of his. The firſt part hereof, is that ordinance whereby the Lord hath appointed, not only to beget fayth in men, or to engraffe them into Chriſt, but being engraffed to builde and aedifie them forwarde as liuely ſtones of that holy temple, whereof Chriſt Ieſus is both the head & the foundation. This ordinance of God, appointed both to beget & to aedifie faith, is onelyonly the word preached The ſecond ordinance wherein the outwarde worſhip of God conſiſteth, is contained in thoſe exerciſes of religion, which the Lord ordained onelyonly for aedification, and were neuer appointed to begett fayth. By aedification I meane whatſoeuer concerneth our furthering in the worke of our ſaluation, begun in vsus through faith by the worde preached. VntoUnto this ſecond part, we are to refer publike prayers, ſinging of Pſalmes, reading of the ſcriptures, receiuing of the ſacraments, and adminiſtring of the Church cenſures, Many thinges are ordained to aedifie, which were neuer appointed to beget ſayth. 1. cor. 14.17. ephef. 4.29.&c. All which are effectuall to aedification, but not to the begetting of faith: For that is onelyonly wrought by the word preached, without which alſo, publike prayers, ſinging of pſalmes, &c, are ſo fruſtrated of the end, vz. the aedification, for the whiche the Lorde hath ordained them, as they cannot poſſibly aedifie any aright, ſaue onelyonly theſe who hauehave learned the right vſe of them by the preaching of the word, & in whoſe hearts faith which is the ground-worke, wherevpon the whole building of gods ſeruice muſt be planted, hath bin begotten by the ſame word ordinarily. And theſe holy ordinances of god, to wit, prayers, receiuing of the Sacraments, are ſo farre from aedifying theſe people, who hauehave not bene inſtructed in the right vſe of them by the worde preached, that vntounto ſuch they are nothing els but a ſealed booke, and proceeding from ſuch, they are nothing els but pollution in the Lordes ſight. For no ſeruice can be acceptable vntounto god, but that which proceedeth frō fayth. For without faith it is vnpoſſible to pleaſe God.
Now then according vntounto that which hitherto hath bene ſpoken, let your Hb. weye what ſeruice your people throughout all hir Majeſties dominions for the moſt part, can yeald vntounto the Lord, and how they ſtand in the hope of ſaiuation, and conſequently how carefull you hauehave bene of the glory of god and the ſaluation of his Church. Your people you will ſay eueryevery where, hauehave had theſe 31. yeares the vſe of publike prayers, ſinging of Pſalmes, reading of the Scriptures in their owne tongue, they hauehave further enjoyed the ſacraments of baptim & the Lords ſupper. Be it ſo, but what is all this? Can theſe thinges going alone without the word preached, be any thing effectuall to that worſhip in ſpirit and trueth, which is the onelyonly ſeruice that the Lord regardeth, and without which, all exerciſes of true religion are but ſwines-blood before his Majeſtie? Or can they bee anye thing forcible to worke the ſaluation of your people. Queſtionleſſe you ſee that they cannot. For they are ordained of god, not to lay the foandation of the ſpirituall worſhipp, but as meanes to aedifie and build vponupon, the foundation being laid. They are ordained you ſee alſo, not to go alone, but to accompany the word, without the which they are fruitles and to no purpoſe. Nay though it were poſſible that without the word they could worke ſome aedification in men, yet notwithſtanding they were neuer appointed to beget men into the hope of aeternall life. For regenerate fleſh and blood they cannot, becauſe they were onelyonly appointed to edifie thoſe whome the word ſhould beget. So that men may all their life time enjoy theſe exerciſes of true religion, and yet be far from the outward meanes whereby the Lord requireth himſelfe to be worſhipped in ſpirit and trueth, and whereby the ſaluation of their ſoules ſhould be wrought. And though your Honours ſhewe youre ſelues neuer ſo greate fauourers of reading the worde, publike prayers, &c. which in themſelues are acceptable to God; but among our people for the moſt part, abominablie profaned: yet becauſe you maintain thoſe to outcountenance the preaching of the worde, and to be polluted by ſuch men as ought not to deal with the holy things of the Lord: You are no otherwiſe accounted of in his ſight, then the profeſſed enemies of that pure worſhip in ſpirit and trueth (wherein alone he delighteth) the maintainers of the profanation of his ſeruice, and aduerſaries vntounto the ſaluation of his Churche. And what other account I beſeeche you can he make of you, which dare preſume to platte him out the perfection of his ſeruice, and appoint him a way to ſaue his people according vntounto your owne pleaſure. He hath ſet down in his word, that without faith it is vnpoſſible to pleaſe him, and ſo that without faith it is vnpoſſible for men to worſhip him in ſpirit and trueth, and come to aeternall life. In this point I hope you will not gaineſay his Majeſtie. He goeth farther, and manifeſteth the ordinarie meanes to beget fayth and ſaluation, to be onelyonly the word preached. And therefore requireth the forwardnes of all thoſe that would not be guiltie of neglecting his honour, to promote the ſaide preaching of his worde. Herein you oppoſe your ſelues vntounto him, & reply againe, that he muſt needs prouide himſelfe of newe ordinances, or els he can neither in this life be worſhipped in trueth of your people, nor glorified with their ſaluation in the life to come. For vnleſſe reading of the worde, publike prayers, the profanation of his ſacramentes by the polluted fingers of moſt ignorantmen, can worke all that he requireth, he can hauehave no meanes in the moſt congregations within the dominions of England to be purely worſhipped, and to gaine himſelf a name, by the ſauing of the diſtreſſed ſouls of men. And you are ſo reſolute with the Lord in this point that you proclaime all them to bee enemies vntounto your ſtate, whoſoeuer dare open their mouthes in his cauſe againſt your vnaduiſed reſolutions. So that whatſoeuer fauour your Honors pretend vntounto ſome part of the true outward ſeruice of his Majeſtie: yet inaſmuch as you lende your whole force to maintaine and keepe in the Church, the reading idol miniſterie, which you may know wel inough, can neither beget faith, nor any true aedification in your people, and by whome the Lorde accounteth himſelfe & his ordinances to be profaned: the very trueth is this, that you ſtand at this day guiltie in his ſight, of the defects, ruines and profanations of his worſhip, and alſo of the vtter vndoing of many a thouſand ſoule within England. And I do not ſee what you can alledge for your defence, except you will joyne with that notable ſeducer of your people, D. VVhitgift.the Arch. of Cant. and affirme, eyther that ſaluation may be wrought in your people by hearing the word read, or that reading is preaching. But alas theſe figge leaues, are ſo far from ſtanding you in any ſtead, when the Lorde ſhall enter into areckoning with our land, for the ſmall care that our gouernours hauehave had in furthering his ſeruice, that his wrath will be kindled againſt our ſtate, almoſt for nothing more, then becauſe that both theſe errors of this wicked deceiuer hauehave beene vncondemned therein, and alſo as a token I thinke of our hatred vntounto the Lord and his goſpell, ſuch a detected enemie vntounto the goſpell as he is, hath bene promoted vntounto one of the higheſt roomes at the counſell table, to the ende, as the maintaining of his proceedings do witneſſe, that he might be a ſcourge vntounto Gods Church within hir Majeſties dominions.
Well, he ſaith that men may be ſaued by hearing the word read, as by the ordinarie meanes. If it be not ſo, wo be to him that euer he was borne, whoſe practiſes theſe 20. yeeres almoſt hauehave tended to no other ende, then to maintaine this damnable error of his. For if men cānot be ſaued by reading, where ſhall he ſtande, which hath brought vponupon himſelfe the guiltines of ſo many ſoules, by ſilencing ſo many faythful preachers, and planting readers in their ſtead. And therefore I doe not ſo much blame him for framing his corrupt judgement according vntounto the rule of his vngodly practiſes. For if his practiſe were contrarie vntounto the light of his knowledge, then hath he a more fearfull account to make, who hath quenched the light of his vnderſtanding to the ende he might with leſſe remorſe, raue againſt the Majeſtie of God. But his blindnes cannot make others inexcuſable, that willingly follow after ſuch a leader, & therefore let vsus ſee what the word ſaith vntounto this aſſertion.
The Apoſtle Paul affirmeth, 1. Cor. 1.24. Reading not the ordinarie meanes to ſaluation.that ſeeing the world by wiſdome knew not god in the wiſdome of god, it pleaſed god by the fooliſhneſſe of preaching, to ſaue as many as beleeue: Will you then hauehave a ſalnation that is by fayth whiche you muſt hauehave, or none at all. Surely the Apoſtle tels you, that it pleaſeth the Lorde to worke this no otherwiſe in the hearts of men then by preaching, which vntounto the worldly wiſe men is but fooliſhnes, but vntounto vsus that are ſaued, it is the wiſedome of god, and the power of god. Euen as thē we can expect no ſaluation but that which is apprehended by faith, ſo can we not hope to hauehave this ſauing fayth wrought in vsus by any other meanes then by preaching. For the Apoſtle ſetteth downe in expreſſe wordes, that as many as beleeue, Rom. 10.14.are ſaued by the means of preaching. Againe, how ſhall they call vponupon him, ſaith the ſame Apoſtle in another place, in whome they hauehave not belecued? How ſhal they belieue in him, of whom they hauehave not heard? Howe ſhall they heare without a preacher. Beholde then, if we will ſo heare as wee may beleeue, the Apoſtle telleth vsus that this muſt be the hearing, not of a reader but of a preacher. If then this ſeducing prelate, cannot make good a ſaluation which is to be obtained without fayth, as heauen and earth knowe he cannot: or if beleuing to ſaluation be conuaied vntounto mens ſouls by no other hearing, then by the hearing of a preacher, as the Apoſtle telleth: then alſo it followeth, to the ſhame and confuſion of all erroneous deceiuers, that he cannot juſtifie a ſaluation wrought in mens heartes by any other ordinarie meanes, then by the word preached. But he will here object, that the Lorde may if it pleaſe him, worke faith in mens hearts without preaching. That is as if he ſhoulde ſay, that the Lord is ſo powerfull, as when man wil not inſtruct by meanes, he can teach his elect without meanes. Who euer denied this? Or what is this to prooue his wicked aſſertion. The queſtion is not what the Lorde can doe, eſpecially where meanes is not to be found. For in ſuch caſes we do not vſe, to tye the omnipotent power of the Lorde, within the bounds, no not of his own ordinances, but the point in controuerſie is, what that way and ordinarie meanes is, whereby the Lorde hath decreed to worke a ſauing faith in the heartes of his people, whether that ordinarie meanes be the word preached, or the word read. The ſpirit of God you ſee teacheth vsus, that that ordinarie way and means is preaching. The Archb. of Cant. teacheth it to be reading. Nowe whether of the two, ſhall hir Majeſties people beleeue? Surely let the Lord be true, & let ſhame & confuſiō couer the faces of all his encmies, & namely of this wicked prelate, who is not affraid in expreſſe termes, to giuegive the lye vntounto the Majeſty of God. For the which madnes of his, how greate ſoeueuer hee may be in our kingdome, I am ſure that the ſentence, without his vnfained repentaunce, is long ſince decreed againſt him, that he *Math. 5.19.ſhalbe the leaſt in the kingdome of heauen. And if God had not blinded his right eye, as a token of a farther judgement which is like to fall vponupon him, he might hauehave ſene long ſince, that ye Apoſtle Peter attributeth the worke of mens regeneration or new birth, and ſo faith and ſaluation vntounto the word preached and not read. For ſo he writeth. 1. Pet. 1.23.25.Being borneagaine (ſaith the Apoſtle) not of mortall, but of immortall ſeed by the worde of God, which lyueth and endureth for euer, and this is the worde (ſaith he) which is preached among you.
But what can he ſee, who hath voluntarily ſo blinded himſelfe (and laboreth to wrapp others in the ſame darknes) as he will make men beleeue that he is of judgement, that the meaning of the Apoſtle in ſaying, How can they beleeue without a preacher, is as if hee ſayd, how can they beleeue without a reader? For what els doth he affirme then this, in holding reading to be preaching. For he that auoucheth reading to be preaching, cannot denie readers (a)Reading engendreth fayth ſayeth he pag. 570. yea, and ſometimes prevavleth more than preaching. pag. 574.to be prechers. And here is al the light which the Lorde hath lefte in that darke vnderſtanding of his, which is juſtly made bruitiſhe, inaſmuch as it hath blinded it ſelfe, to the end (as I ſaid) he might with the leſſe compunction, or gnawing of his conſcience fight againſt God. But let him and all his maintainers know from me, that he who ſpared not the Angels, that had ſinned, but caſt them downe into hell, and deliuered them vntounto chaines of darknes, to be kept vntounto the damnation of the great day, is able to make this bruitiſh man an example vntounto all thoſe that hereafter ſhall tread in his vngodly ſteps, eſpeciall ſeeing in theſe things, which naturally he might know, he (as lude ſayth) hath corrupted himſelfe. For if there had bene no ſcripture to hauehave inſtructed him, yet very natural reaſon might hauehave taught him, that reading and preaching are of that diuers nature, that in common reaſon, the one of them cannot be the other. For I pray you, who is ſo ſimple but knoweth by the light of nature, that the preching that carieth ſaluation with it, which he affirmeth to be reding, is another maner of work thē can be lerned by the induſtrie of man in a moneths labor. And yet behold, ſuch is the preaching which this mā hath framed vntounto vsus in his writings, wherby the Church of England ſhould be ſaued, that an vnlettered man comming from the plough, might in one moneths ſtudie be made an able preacher, and ſo an able miniſter of the doctrine of ſaluation. For if reading be preaching (as he ſayth) yea and ſuch a preaching as is able to beget men to ſaluation, which alſo he affirmeth, then alſo doth it folow, both that an able reader is an able preacher, and alſo that anye man enjoying the benefite of his ſenſes, may in one monethmonth, be made an able miniſter of that great and admirable worke of mens ſoules. The conceit wherof, is ſuch an indignitie vntounto the Majeſtie of God, and to the miſteries of true religion, as a greater cannot be offered. And is this al the thanks, that we in England giuegive vntounto the Lord, for the fruition of his goſpell? Or is this all the commendation that true religion hath deſerued at our hands? to be made faire baſer then any of the common crafts of the world. Well, the Lord ſeeth this vile injurie offred vntounto his goſpell, and the miniſterie thereof, and in his time will recompence it. Concerning this abſurde and ſenceleſſe errour, I will ſaye no more at this time: But firſt, that if the father hereof, to wit, the Archb. of Cant, had liued in ſome of the former ages that imbraced the truth, he had bene commended vntounto poſteritie, as a deteſtable forger of errors, amōgſt the nomber of theſe pernicious hereticks, that hauehave endeuoured to obſcure the light of the trueth. Secondly, that it maketh the miniſters prayer for the ſpirit of vtterance, and his care in his ſtudie, to be altogether needles & ſuperfluous matters. And ſo this man hath found out ſuche a methodicall kinde of preaching, as the ſpirit of God neuer thought off. The Apoſtle Paul deſireth the brethrē to pray for him, that vtterance might be giuen vntounto him, to the end he might bold ly open his mouth, to publiſh the ſecrets of the goſpell: & he further chargeth Timothie, to take heed vntounto learning and to continue therein, for in ſo doing hee ſhoulde both ſaue himſelfe and thoſe that heard him. But this godleſſe man, that indeede hee might ſhewe himſelfe not vnlike that ſonne of perdition, of whoſe bodie and kingdome, by vertue of his Antichriſtian prelacie, he is alſo a limbe and a member, preſumeth to enter into the Lords chaire, and to create newe ordinances for miniſters to bee guided by, in publiſhing the myſteries of the goſpell. But though he be like to continue as he is, vz. a deceiuer that waxeth worſe and worſe, 2. Tim. 3.14.deceiuing and being deceiued, as the holy ghoſt ſayth: yet it concerneth your Hh. to turne ouer a new leafe, Seing your conſciences muſt needes tell you, that if you followe his damnable errors, you are alſo to feare leſt you be pertakers of the judgements, that are likely to be faſtened vponupon him, and al thoſe that delight to hide the truth in vngodlines. And ſeeing the ſeruice of the Lord, together with the ſaluation of mens ſoules, is by meanes of this dumb miniſterie, at ſuch a miſerable ſtay among vsus, (as hath bene ſet downe) it wil be your duties to take theſe things more to hearte then as yet you hauehave done, and to ſeeke the redreſſe of them.
For our owne parts, the defectes of Gods religion being thus lamentable in our land, and the ſouls of our brethren with pitifull cries requiring our aid and aſſiſtance, we cannot in conſcience denie them the remedie that we are able to miniſter: namely, the painting out of their miſerie, and the meanes howe to be deliuered therefrom. And aſſuredly, if we ſhould holde our peace and winke at theſe calamities, the ſtones in the ſtreate, woulde riſe vp in judgement againſt vsus. Wherefore alſo, your Hh. may accuſe vsus to be dangerous ſubjects as well, becauſe we are not without chriſtian affections, as for that you ſee vsus mooued with pitie at the ruines of Gods houſe, and the likely damnation of our cuntrimen. For ſuch is the opperation of Gods ſpirite in his children, that they are altogether voyd of the aſſuraunce of aeternall life, yea without God in the world, whoſoeuer are not mooued with griefe and ſorow, whē they ſee either the ſeruice of their God, or ye ſaluation of thoſe with whom they liue not to be regarded. Vnles then you of hir Majeſties counſell, woulde goe about to quenche the motions of Gods ſpirite in the heartes of hir Majeſties people, you cannot charge them with any euill practize againſt the ſtate, for laboring the rooting out of this dumb and ignorant miniſterie, whereby as you ſee the Lordes ſeruice is moſt wretchedly profaned, & the ſaluation of his Churche moſt cruelly hindered and withſtood. Nay as your Hh. would ſhew your ſelues to hauehave anye ſparke of Gods ſpirite in your hearts: ſo you muſt be carefull to joyne with vsus in this worke, wherein indeede you ought to be our foreleaders. For otherwiſe (neuer deceue your own hearts) there is not a man of you that can poſſibly be ſaued. Weye the ſpeech my Ll. for it concernes you as much as the price of your ſoules is worth. I ſay then, No ſaluation vntounto them that are not carefull of the Lords pure worſhip & the ſaluation of their brethren.that the enmitie which in this point wee bear vntounto the ſtate of England is ſuch, as vnles you that are of hir Majeſties priuie Counſell joyne with vsus in the ſame, you cannot poſſiblie ſee the face of Chriſt to your comforts. The reaſon hereof is, that there is no ſaluation vntounto that ſoule, wherein Chriſt Ieſus doth not remaine and dwell by his ſpirit, as the Apoſtle teacheth vsus in theſe wordes, 2. Cor. 13.5.Prooue your ſelues (ſaith he) whether you are in the fayth, examin your ſelues, know you not that Ieſus chriſt is in you, except you be reprobates. Eyther then a reprobate heart, or an heart poſſeſſing Chriſt Ieſus. Now my Ll. I appeale vntounto your conſciences, whether you thinke that Chriſte can poſſiblie dwell in thoſe heartes, who are not both grieued at the damnation of their brethren, and the miſerable deformities of the ſeruice of God among thē, & are with all readie eueryevery way that lieth in them, to preuent the one, and to ſet forwarde the other. What? can Chriſt be there where there is not a deſire, & a readines to labour, that the glorie of God may ſhine vponupon earth, by the ſauing of periſhing ſoules, & the ſetting vp of the ſincere honor of the Lorde? Your conſciences I am ſure, muſt needs beare witneſſe to the contrarye. For to denie this, were nothing els, but to make the ſpirite of Chriſte in his children to be pitiles of the wofull eſtate of ſuche ſoules, as for anye thing they knowe, were ordayned to life, and careleſſe in ſeeking the glorye of God, in his pure worſhippe.
What is the concluſion then, ſurely that youre Hh. muſt either manifeſt yourſelues, to be of their number, for whome the blacknes and terror of the greate daye is prepared, or els you muſt joyne with the reſt of the ſaintes of God within hir Majeſties dominions, not onelyonly in mourning for the wantes of true religion among our people, and the miſery that enſueth thereof, but alſo in labouring moſte earneſtly to finde ſpeedie meanes for the curing of ſo deadlye a wounde. You ſee then howe the caſe ſtandeth betweene the Lord, nay, between your felues, and your owne ſoules. The day will come, when all thoſe whoſe ſinnes are not forgeuen, and iniquities couered by Chriſt Ieſus, ſhall drinke of the deadly wyne of Gods wrath. And you ſee that Chriſt wilbe a couering vntounto none, ſaue onelyonly vntounto thoſe, in whome he dwelleth by his ſpirit: and more-ouer, that his ſpirit cannot be in them, who are not mooued with the diſhonor of his name, & the deſtruction of men. The Lord warneth you of theſe things, and requyreth of you, that although for the louelove of his Majeſtie, and the mercies both outward and inward which hee hath & doth offer to heape vponupon you, you cannot bee mooued to regard his ruinous Church, and wofull people: yet, that you would be ſtyrred forewarde here-vntounto by the care which you are to hauehave of your own ſoules. It is a fearefull thing to fall into the hand of the liuing God. Vengeance is his, and hee will recompence it. Wherefore as you woulde not drynke of the dreggs of that bitter cup of his indignation, declare vntounto the world, by the ſpeedy remouing of this dumb miniſtery, and apoynting faithfull teachers in their ſtead, that the Lorde hath not in this age placed ouer England, a coūſell of men that are careleſſe of his glorie, cruell towardes the people committed vntounto their charge, and conſequenthe, a counſel of men that are without God in the world, fed with honor and promotion againſt the day of ſlaughter. Men that are ſo far from reſpecting the honour of their God, and the aeternall ſalvation of men, that they are altogether without naturall affection towards the good of their owne ſoules. For aſſuredly my Ll. whatſoeuer good opiniō you may hauehave of your ſelues, and yourowne proceedings: the Lorde and his Churche both in this age, and alſo among poſterity, cā make no other reckoning of you, than of thoſe that liued without the true God in this worlde, as long as you ſhall bee found vpholders of the ignorance which raygneth amōg your people. Where-vponupon alſo you ſhall one day by experience finde it to be true, that becauſe the ſauing ſpirite of God neuer came neere your harts, to worke a ſorrow and a mourning therein, for the ſpirituall aniſerie of your brethren & counuiemen: you made no other vſe of your being heere vponupon earth, thē to prouide for your ſelues, an exceeding meaſure of plagues and torments, that may endure vponupon you for euer and euer. You ſee it cannot bee otherwiſe: for, to be without compaſſion towardes the miſerable diſperſion of poore ſheep that wander without a guyde, is to be voide of Chriſt Ieſus and his fanctifying ſpirite, vntounto the want whereof there is joyned no thing els, but finall damnation both of body and ſoule.
Wherefore good my Ll. ſuffer the words of exhortation to enter into your ſoules. The Lord is my witnes that I ſpeake not vntounto you, without the conſideration and reuerence due vntounto your places. It pityeth me to ſee the caſe wherein ye ſtande before the Lord: for ſurely ye cannot (as I hauehave ſayd) poſiblie be ſaued, ſo long as you hold on your courſe in conſenting vntounto ignorance and blindnes. There is nothing but judgement merciles vntounto thoſe that deferre their turning vntounto him. Deceaue not your ſelues thē, for as I ſhall anſwere before the Lord, in the fearefull day of judgemēt, I hauehave ſet before you the way of life, & the way of death. Chuſe life therfore that you may liue, which you ſhall neuer doe, except you do ridde your hands of the defence of this peſtilēt miniſtery, & cōſecrate thē to make vp the breaches of Gods ſanctuarie. Where you ſee, how little beholding ye are vntounto thoſe wicked men ye are your Chaplains, who hauehave neuer made your eſtates knowen vntounto you. You may juſtly acconut thoſe vngodly flatterers, to be the greateſt enemies you can hauehave. For they are guiltie of your blood, & ſerue you almoſte for no other vſe, than to haſten Gods judgements vponupon you. But their guilte and puniſhment ſhall not delyuer you in the daye of wrath, for the ſoule that ſinneth ſhall dye the death And therefore nowe that the light is made knowen vntounto you, let it not be your condemnation, that *Iohn 3.19.light comming among you, yet you loued darkenes more than light.
Well hetherto it appeareth how wrongfullie the fauorers of reformation are charged with enmitye vntounto our ſtate, for laboring to hauehave the dumb miniſtery rooted out.
The next bane of our Church are nonre ſidents, Non-reſidency.whereof all our Ll. Bb. are guilty: the which corruption is ſo great, that I do maruel with what face it can be tolerated in a Chriſtian ſtate. And therefore I make no queſtion whether the word of God maketh it lawfull for vsus to endeuour that no ſuche vilanie be heard off in Iſraell anie more. Rom. 10.14.The dumb Miniſter though intollerable, hath yet ſome colour of his ſinne, becauſe vnderunder the name of feeding he ſtarueth the poore ſheep. But the bloodie non-reſident hath no cloake to hyde his vilanie: for he is ſo out of meaſure become impudent in his ſinne, that he dareth make an open profeſſion of murther This ſinne whereof the Papiſtes themſelues hauehave long ago bene aſhamed, hath ſo kindled the wrath of God againſt our kingdome, that I feare he wilbe no otherwiſe pacified towards vsus, than by ſending a ſword through our land, which may reuenge the blood of innocent ſoules, which theſe 31. yeares hath beneſpilt lyke water vponupon the earth, by meanes of theſe profeſſed murtherers, and that vnderunder the profeſſion of the goſpell.
Though I preach, 1. Cor. 9.16.ſayeth the bleſſed Apoſtle, I hauehave nothing to reioyſe of: for neceſſitie is layd vpō me, yea and wo is vntounto me if I preach not the goſpell. This is ſpoken in the perſon of all true miniſters. But our non-reſidents hauehave diſpenſed with this neceſſitie, by meanes of their degrees of their Chaplain-ſhipes, and of their faculties. And as for the woe denounced againſt them, they hauehave a diſtinction at hande wherewith to delude that curſe: which is, that although they cānot be continuallie reſident at eueryevery one of their charges, yet they are not all the yeare lightlye abſent from all of them. And although they do not continually preache at neyther, yet they are not alwayes idle, but at ſomtymes they doe preache, either vponupon their owne charges, or els abroad, where occaſion is offered. Now in their abſence they do not prouide ſo euill for their people, but that contrarye to the expreſſe will of the Lord, *Ezek. 44 1.they place others in their ſteade to take the ouerſight of the Sanctuary. And whenſoeuer they are abſent from all their benefices, it is not without ſome reaſonable cauſe: for at all ſuch tymes they attend either in the Courte, in the Vniuerſitye, or are otherwiſe neceſſarilie beſtowed in their private or publick affaires. Looke T.C. admo. pag. 28 29And as for the lybertie that one man ſhould hauehave manye benefices, it is neceſſary for the encouraging of ſtadents, and the encreaſe of able men to withſtand the common aduerſary. By all which ſpeches of theirs, we ſee to our grief, the words of the holy Apoſtles to be verified in our wofull tymes, viz. Ier. 18.1. Tim. 4.2.That in the Church of God there ſhould be mockers in the laſt tymes, which ſhould walke after their owne vngodly luſts, hauing their conſciences burned with an hote iron men of corruptminds, deſtitute of the truth, 1. Tim. 6.5.which thinke that gayne is godlineſſe. 2. Theſ. 3.10.But I maruell what theſe mockers will anſwere vntounto the holy Ghoſte, who commandeth that they who labour not, 1. Cor. 4.12.muſt not eare, and ſheweth that it is required of the miniſters of Chriſt that they be founde faithfull. 1. Pet. 5.2, 3.And I maruell what they wil aunſwere vntounto the Apoſtle Peter, by whom they are enjoyned, as they would receaue the incorruptible crown of glory, whē the great ſheepheard of the ſheep ſhall appeare, to feed the flock of God, that dependeth vponupon thē caring for it, not by cōſtraint, but willingly, not for filthy lucre, but of a readie mynde, not as thoughe they were lordes ouer Gods herrtage, but that they may be enſamples to the flock. And I do wonder, what they will aunſwere vntounto the diligence which the apoſtle Paule vſed in teaching the people with whō he was conuerſant, whoſe example al the miniſters of Chriſt ar bound to follow. 1. Theſ. 2.10.You are witneſſes, & God alſo (ſaieth the Apoſtle) how holilie and vnblameably we behaued our ſelues among you that beleeue, as you know, how that we exhorted you and comforted, and beſought euerie one of you as a father his children, that you would walk worthie of God, who hath called you vntounto his kingdom & glorie. A…t. 20.18.19.And againe in an other place: You knowe (ſaith he) from the firſt day that I came vntounto Aſia, after what manner I hauehave bene with you, at all ſeaſons ſeruing the Lord with all modeſtie, and with manye teares, and temptations: which came vntounto me by the lying await of the lewes, and how that I kept nothing backe, that was profitable, but hauehave ſhewed you and taught you openly, and throughout euerie houſe. Well, whether theſe curſed mockers will ſcorne at theſe godlye examples and labours of the bleſſed Apoſtles, or no: & goe about to anſwere the matter by their childiſhe vnlearned diſtinctions, it is not greatlie material. Of this I am aſſured, that as vntounto al thoſe places they hauehave not a woord to anſwere according vntounto truth: ſo eſpeciallie will they be dumb, Math. 25.26. If they hauehave no talents they are Idols, and no Miniſters.when the right vſe of their talents (if they hauehave anie) are requyred at their handes. And let all non reſidents, and eſpeciallye theſe tyrannous atheiſts or Prelates (I meane) vnderſtād, that if they will needs be rulers ouer gods houſhold, they are bund to giuegive the Lords familie their meate in due ſeaſon: yea, Mat. 24.48.49and to continue in feeding of them vntill the comming of their maiſter, that when he commeth hee may finde them ſo doing. Otherwiſe if lyke euill ſeruants they ſhall ſtill continue to ſay in their hartes, that their mayſter doth deferre his comming, and ſtill continue to ſmyte their fellow ſeruants, much more to pyne & ſtarue them, their maiſter will come in a day, when they looke not for him, & in an houre, when they are not aware off, and becauſe in that daye hee findeth them not ſo doing, as the holy Ghoſt ſpeaketh, that is, becauſe lyke faithfull ſervants hee findeth them not diſtributing vntounto their fellowes their meate in due ſeaſon, hee will cut them off, and giuegive them their parte with hypocrits, where ſhall bee weeping, and gnaſhing of teeth. And this will be their reward.
As for you my Ll. who winke at all the abhominations of theſe tyrannous murtherers, and ſhewe not your ſelues mooued with the diſhonor wherewith they ſtaine true religion, & the miſery which they hauehave brought vponupon our Church, the Lord bee mercifull vntounto you. For I ſee no way for you, but as you allow the wicked courſe of theſe mē, ſo you ſhall be partakers of their heauie damnation. And as you cannot waſhe your handes from any of the bloode that is ſpilte in our Churche, becauſe your eyes hauehave ſeene it, and eyther ſhewe no diſlyke thereof, or maintaine the ſame: ſo of all other the murthers committed vponupon the ſoules of men within England, you are moſt guilty of this, whereof the non-reſident is the butcher: becauſe a great parte of this cruelty is cōmitted in our Church by your meanes: Chaplainſhips.for this is the ſinne wherevnto you giuegive a cōmiſſion, and vnleſſe ye delyuered the ſword into the hands of theſe bloody tyrants, their ſlaughter would not be ſo in vſe among vsus. For wheras many could not otherwiſe be qualified (as they cal it) to hauehave moe benefices than one: you know that to be Chaplayne vntounto a noble man, or to the moſt of our Counſellors, if not vntounto all, giveth a full libertie vntounto this cruell and vnnaturall ſlaughter. Inſomuch as you bring this bloode vntounto your houſes, and are not onelyonly acceſſaries there-vntounto, but principall offenders therein. Whatſoeuer then your Hh. will do in other points of the reformation of our Church, it is plain, that you can no longer ſuffer your places to be a couerture vntounto this ſinne in your godleſſe Chaplaines, except you would hauehave the Lorde and his Church to beare witnes againſt you, that you hauehave conſpired againſt the blood of your countrimen and people.
And as your Hh. are bound in the ſight of God, to waſhe your hands from the maintenance of this ſinne in your fore named ſeruantes, that in a good conſcience you may teſtifie before the Lorde and ſay, Deut. 21.7.Our hands hauehave not ſpilt this blood where of our Chaplaines are guilty, neither hauehave our eyis ſeene it: So alſo are you bounde to deteſt both the ſame, & all other the impieties, that raygne in our Church, by meanes of theſe wicked Prelates, and their gouernment. Whoſe very callings are ſo directly againſt the word of God, that poſſiblie they cannot ſtand in the Church of Chriſt, without the intollerable oppreſſion therof: and the impeaching of whatſoeuer liberty almoſt, the Lorde hath lefte vntounto the ſame in his worde. And when I conſider the great iniury that is offered vntounto the Lorde and his Church by meanes of this wicked Hierarchie, and whatſoeuer dependeth therevpon: I cannot but thinke it a ſtrange matter, that the oppugning of ſo intollerable a corruption ſhould bee hardlye thought off, much leſſe accounted vnſufferable in a Chriſtian ſtate. For theſe corruptions of Ll. Archbiſhops, & Biſhops, Commiſſaries, Archdeacons, Chancelors, &c. were altogether vnknowen in the Church of God, vntill the kingdome of Chriſt fell in the ages by paſt to decay, and Sathan in the ruines thereof, began to laye the foundation, of that monarchie of his, wherein Antichriſte at this daye doth beare rule. That theſe thinges maye bee the better vnderſtood, and that it may be made knowē whether the offices of Archb. & Bb. with the reſte of that ſtampe: belong vntounto, and had their beginning from the kingdome of Chriſte: or els, ſprang vp when Sathan began to lift his hand for the erecting of Antichriſts throne, and ſo appertaine vntounto his gouernment: we are to conſider what is meant by the kingdome of Chriſt, in the decay whereof we affirmed theſe offices of Archb. and Bb. to hauehave had their original & beginning. By the kingdom of Chriſt then generallie taken, we vnderſtād that regiment and ſuperioritie, which the Lord Ieſus hath aboue all principalities, that are either in heauen or in earth, not ſimplie as hee is the ſecond perſon in trinitie, God aboue all, bleſſed for euermore, but as he is the ſonne manifeſted in the fleſh, Chriſt god and man, and ſo the head of his Church. In reſpect of this regiment of his, the worde of God ſpeaketh of his kingdome 2. maner of wayes: firſt it maketh the ſame to be everlaſting: ſecondlie it conſidereth of it as it is temporarie and to remaine for a tyme. In the former reſpect it cannot poſſible any wayes decay. Of this aeternall kingdome of his the Angell Gabriell ſpake vntounto the holye Virgine Marie, after this ſort: Luke. 1.31.32.Thou ſhalt conceaue in thy wombe, and beare a ſonne, and ſhalt call his name Ieſus. Hee ſhall be great, & ſhalbe called the ſonne of the moſt high, & the Lord God ſhal giuegive vntounto him the thron of his father Dauid, and hee ſhall raigne ouer the houſe of Iacob for euer, and of his kingdome ſhall be none ende. Concerning the latter regarde of his kingdome, the holy Apoſtle Paule writeth in theſe wordes. 1. Cor. 25.24.Then ſhalbe the end, when he hath deliuered the kingdome vntounto God, euen the Father, when he hath put down all rule and authority, and power: for he muſt raigne vntill he hath put all his enemies vnderunder his feete. Where the Apoſtle ſpeaketh of the kingdome of Chriſt as it is temporarie, and to continue only vntounto the day of judgement & no longer. Nowe this temporarie regiment of his, is alſo of 2. ſeuerall conſiderations. For the worde ſpeaketh of our ſauiour Chriſt and his gouernmēt, either as he hath all power in heauen and earth cō mitted vntounto him, Mat. 28.19. Reuel. 19.16. & 17.14. & ….5.and ſo he is called the Lorde of Lords, the king of kings, & the prince of the kings of the earth, becauſe hee is Lorde of all kingdomes and common wealths, to diſpoſe and rule them at his pleaſure, euen as he is man, or els it conſidereth his government as he which is the head ruleth his bodie which is the Churche heere vponupon earthe, by ceratine offices and miniſteries, which hee hath appointed to be in his bodie, to wit the Church, for the gathering together of his Saints, for the worke of his miniſterie, and the aedification of his bodie. Epheſ. 4.12.In both theſe regards, he is ſaid in the day of judgement to deliuer the kingdome vntounto his father. For whereas now, as he is Lord of kingdomes and cō mon-vealthes he ruleth by the ciuill Magiſtrate, & otherwayes by his power, even in the mideſt of his enemies: he ſhall in the daye of judgement put an ende vntounto this regiment, when all his enemies are put vnderunder his feet and ſo deliuer the kingdome vntounto his Father. Again, becauſe in the day of judgement when we are all mett together, wee ſhall not ſtand in neede of anie aedification, & ſo the meanes thereof by the preaching of the word, the adminiſtration of the ſacramentes, &c. ſhall ceaſe, the government of Chriſt alſo, as far as it is performed by theſe meanes ſhall ceaſe. And ſo in this reſpect hee is ſaid to deliuer the kingdome vntounto his father. For after that day, hee will no longer governe and rule vsus which are the members of his body by meanes as he now doth: but he which is the Lamb, Looke Reu. 7.1…. & 21.22.23. & 22, ….being in the middeſt of the throne of God, ſhall immediatlie governe vsus by himſelf, and bring vsus to the liuelie fountaines of waters.
Now the kingdome of Chriſt being taken in this latter ſence, for that government of the Church ordained vnderunder the new teſtament, wherby he which is the ſonne being manifeſted in the fleſhe, to take vponupon him the regiment of his owne houſe, doeth nowe from heauen by the operation of his ſpirite, guide and governe his Church, is ſuch: as no part thereof muſt be adminiſtred by any offices, or officers, ſaue onelyonly by thoſe, whome in his worde he hath apointed therevnto. The which caſe ſtandeth vponupon ſuch manifeſt grounds of aequitie and iuſtice that their madnes is apparantlie wicked, who go about to attempt the contrarie. For ſeeing no office can hauehave anie place in the kingdome and bodie of Chriſt, viz. the Church, which is not a *Rom. 12.6. 1. Cor. 12.….14.27.28.member thereof: and ſeeing our Sauiour Chriſt hath not left his Churche vnperfect, but abſolute and compleat of all hir members (otherwiſe he ſhould bee an vnperfect builder of his houſe, and far more vnperfecte than Moſes is ſaide to bee, Heb. 3.3.6.the contrarie wherof is teſtified of him in ye word) the enterpriſe is intollerable, that anie man ſhoulde adde of his owne invention vntounto that which is moſt perfect: & wherevnto that which is added being impertinēt, muſt needes be altogether a burthen vnprofitable and noyſome vntounto the bodie. Becauſe our Sauiour who is the head of his bodie giueth lyfe onelyonly vntounto the members of his own appointment & making: inſomuch as if you go about to bring into his kingdome & bodie, thoſe officers which were not ordained and apointed in the word of God to bee therein: you bring in theſe things that appertaine not vntounto the kingdome of Chriſt.
Nowe according vntounto theſe grounds, Archbard …b. doe not belong vntounto the kingdome of Chriſtlet vsus ſee vntounto what regiment theſe offices of Archb. and Bb. do belong, whether vntounto the gouernment of chriſt or vntounto the kingdome of the beaſt. You ſee, if they apertaine vntounto the Church of Chriſt, that they wer ordained members thereof, in the written worde & will of God. Heere then we will not be the judges, let our aduerſaries ſpeake thē ſelues: whether their offices be apointed in the new teſtamēt or not, for therin muſt they be mencioned, if they belong vntounto the kingdome of Chriſt, and are the members of his bodie. What wil their anſwere be in this point? Surelie they muſte confes, that from the beginning of the new teſtament vntounto the latter end of it, there is not a word ſpoken of Ll. Arch b. and Bb. So that whenſoeuer, or by whomeſoeuer they had their originall, they hauehave it not from our Sauiour Chriſte and his word. Becauſe he hath ordained no members of his bodie, and no offices of his Kingdome, ſince the written worde of the newe teſtament was penned. Whervpon we muſt needs conclude, that they belong not vntounto his kingdome. Naye, wee go further and ſay, that Ll. Archb. and Bb. are ſo farre from hauing their callings warranted by the word, that their verie names, much more their offices, are by the ſame made deteſtable and odious vntounto the church, as ſhall preſentlie appeare. As for their callings the corruption thereof is ſo great, that they & the puritie of the goſpell together with the liberty of the church, cannot ſtand together.
Concerning the puritie of the Goſpell, their callings pollute the ſame 2. maner of wayes, and infringe the libertie of the church by as many. Firſte they will bee Miniſters, and civill magiſtrates too, that is, they wilbee miniſters of the kingdome of Chriſt, and the kingdome of the world all at once. Whereby they declare vntounto vsus, that they thinke it not ſufficient to bee as their *Mat. 10.24.25. Iohn 18.36.maiſter was, who affirmed his king dome not to be of this worlde: that is, that he was not manifeſted in the fleſh, to intermedle with the execution of civill functions: but to be ruler of a kingdome, that conſiſteth in an other manner of gouernment and dominion than the kingdomes of the world doe. Whoſe example in this point, all his true miniſters muſte needes followe, vnleſſe they will make a ſhamefull defection from their maiſter, vntounto whome (being heere vponupon earth) though he were the lord of all his creatures, it had bene vnlawfull, to hauehave taken vponupon him the function of the civill magiſtrate. And therefore we reade that when the multitude woulde hauehave made him king, Iohn. 6.15.he withdrew himſelf out of the way, becauſe that hee was not ſent hyther to deale in anye thing, but in the worke of mans redemption: and ſo if as a Magiſtrate hee had intermedled with the diſpenſation of civill things, be had not contained himſelf within the limites of that calling, wherevnto he was anointed with the oyle of gladnes aboue his fellowes. Not that the calling of the Magiſtrate being Gods ordinanceis a thing vnlawful in it ſelf, but that the Lord hath ſo apointed, that hee which is to be the miniſter of the glad tidinges of the goſpell, cannot be the miniſter of ciuill juſtice and execution. By reaſon that theſe two ordinances of the magiſtracie & miniſterie, though proceeding both of them from the Lord, do yet flow from him in a diuerſe conſideration and reſpecte. For the ciuill magiſtrate is the Lords liuetennant and meſſenger, in reſpect that the Lord is gouernor and ruler of all his creatures, and eſpeciallie of men: and therefore hath apointed the civill magiſtracie, to keepe them in that outward obedience, which he requireth at their handes. Now the miniſter is the Lordes meſſenger in an other regarde. viz. In reſpecte that the Lord offereth peace and reconciliation vntounto men, if they *2. Theſ. 1.9.beleeue and obeye his goſpell. Vnleſſe therefore we would make the Lord, to be the Redeemer of mankinde, in that reſpect that hee is the Creator and the gouernor thereof, & ſo confound thedecree of the gouernmēt of the creatures, with the decree and ordinance of mans redemption, we cannot without the breach of the Lords holy will, confound theſe two callings together. And ſurelie by how much the work of mans redemption from the aeternall wrath of God, is more excellent, than the worke of the creation and government of the creatures: by ſo much the more deteſtable and odious doe they manifeſt themſelues: who being as they would be accounted miniſters of that reconciliation made betweene God & man, do either vtterly reiect their miniſtery, becauſe they think it to baſe, and gainleſſe a calling: or els as a farther coū tenance vntounto the moſt glorious vocation vnderunder the funne, doe adde the ciuill magiſtracie there-vntounto. Whereby they ſhewe themſelues indeede to hauehave made a ſhamefull apoſtacie from the doctrine and practiſe of our ſauiour Chriſt and his Apoſtles. The weapons of whoſe warfare were not carnall, 2. Cor. 10.4.5.that is, not ſuch as wherwith men by an arme of fleſhe, as by civil authority, improſonmēt, &c. brin g their matters to paſſe, but mighty in God to caſt downe holdes, caſting down the imaginations, and euerie high thing that is exalted againſt the knowledge of God, and bringing into captiuitie eueryevery thoght vntounto the obedience of Chriſt. Heere are the onelyonly weapons that our Sauiour Chriſt and his Apoſtles vſed, and the onelyonly weapons that are graunted vntounto miniſters, to ouerthrow the gayn-ſayer. And as for the civill puniſhment of the obſtinat, they muſt commit that vntounto the magiſtrate, who beareth not the ſworde in vaine. Rom. 13.3.4.For it is he and not the miniſter of the word, whome the Lord hath appointed to take reuenge of him that doth euill. Now compare the dealings and practiſes of our biſhops, and what weapons they vſe to encounter with thoſe that ſtand againſt them, and you ſhall perceaue that they hauehave not onelie abuſed the force of that ſword (which violentlie and wrong fullye their predeceſſors wreſted out of the maieſtrats hand) to keep the church in bondage: but alſo that this confuſion of the magiſtracie & miniſterie in one perſon (though the furtherance of the truth were intended therby) cannot ſtād together with the ſinceritie of the goſpell: the purity whereof alſo they hauehave corrupted, in the tyrannous ſuperioritie, whiche they vſurpe both ouer their fellow Miniſters, and alſo ouer the reſte of the churche, with no leſſe breache of the ordinaunce of God, than the impeaching of the libertie of the church,
For the firſt point, to wit, of the ſuperiority which they as miniſters claime ouer the church & meſſē gers of Chriſt, it is intollerable tyrannous, & directly againſt a plain moral act ſet down in the canon of the new teſtamēt by our Sauiour Chriſt himſelf. The place is commonlie knowen, and hath beene cited for this purpoſe, I thinke by all thoſe that ever dealte in this cauſe. Luk.: 2.24.….And there aroſe alſo a ſtrife among them (that is, among the diſciples ſaieth the text) which of them might ſeeme to bee the greateſt, but hee ſaid vntounto them, the kinges of the nations raigne ouer them, and they that beare rule ouer them, are called gracious lords, but ye ſhal not be ſo. In which place wee ſee the ſpirite of God by the mouth of the aeternal himſelf, to hauehave plainly forbiddē al his miniſters, either to hauehave any ſuperiority & dominion ouer the church & their brethrē to rule any wiſe as Lords & princes do, or yet to be ſo called. Where alſo three eſpeciall & monſtrous corruptions raingning in our Ll. Archb. and Bb. are expreſly inhibited & forbidden. Firſt, they wil be miniſters of the goſpell, and yet be greater then their brethren, & rule ouer the church. Secondly, they will be miniſters of the goſpell, and yet beare rule lyke lords. Thridlie, they wil bee miniſters of the goſpell, and yet called lordes. Howe ſtandeth this with the ommandement of our Sauior chriſt, You ſhal not be ſo? That is, you my diſciples ſhal be ſo farre from having any ſuperiority one ouer an other after my departure, and ſo far from bearing rule as civill Magiſtrates, Princes and Lordes doe: that you ſhall not bee ſo called by any names or tytles, that do carry with them the honor and the preheminence due vntounto princes and lordes. They that beare rule ouer the nations ſaieth our Sauiour, are called *Fuergetai a title wherewith the kings of Egipt were honor'd.gracious lords, but ye ſhall not be ſo. Heere we ſee plainely that hee forbiddeth his diſciples to beare the name whereunto preheminence is joined which may further appeare, if wee conſider that in forbidding them to [kurieuein] that is, to rule lyke lords, he forbiddeth them alſo to be [kurious] viz. lordes, as farre as that name [kurios] is a title of worldly honor, preheminence and gouernment, & no farther. And no farther I ſay, becauſe the word [kurios] in the greeke tongue, (as alſo the word *Compare the 1. San…, 15. & 2 Kin. 5.25. with 2. king 6.12.[adhon] in the hebrew, and [dominus] in latine,) ſignifieth a maiſter, or Sir, as well as a Lord, which is proued, Iohn 12.21 & 20.5. where Philip the apoſtle, & our Sauiour Chriſt (ſuppoſed by Maric to be the gardiner) are called [kurici] ſirs, or maiſters. In which ſence it is not forbidden vntounto miniſters to be called [kurioi.] Which I adde to ſtoppe theynlearned and fooliſh cavils of our aduerſaries, who go about to proue it as lawful for our biſhops to be called lords in the Engliſh tongue, which alwayes are names of worldly honor and promotiō, in our common ſpeach, as it were for them, to hauehave the former greek, hebrue, & latine names, attributed vntounto them. Whiche by the places before quoted, & to any man of vnderſtanding in the tongues appeareth to bee a cavill vnworthie the aunſwere. And that our Sauiour Chriſte forbidding his miniſters to [kurieuein] viz, to rule lyke lordes, forbiddeth them alſo to be called Lords, it is moſt cleare in that otherwayes he ſhould open a wide dore vntounto the ambition and pryde, of proude and ambitious men. For it is a farre greater token of pride and ambition for a man who cannot by any right hauehave the dignitye of a lorde, to deſire the name and title thereof: than for him to be ſo called that is a Lord indeed. So that in forbidding his diſciples to (kurieuein) beare rule as the lords of the nations doe, he forbiddeth them alſo to bee called and tearmed by their titles. I know what hath beene obiected by the Archb. vntounto theſe thinges, and will againe bee ſaid, if it be not prevented: namely, that our Sauior forbiddeth tyrannous lordſhip and tyrannous bearing of rule in the former place, & not juſt, vpright, and lawfull government. Where I beſeech your Hh. to lend me your attention, & you ſhall ſee the intollerable boldnes of this man in peruerting the truth, who is not aſhamed (whēſoeuer it may be for his behoofe) to teach points of doctrine meere directly againſt the words & mind of the Lord Ieſus. I demand then of him, whether our Sauiour Chriſt did not in the place afore cited, ſo aunſwere his diſciples in the pointe whereof they doubted, as hee did fullie reſolue them? He dares not deny it I am ſure. For in pointes that are needfull to be knowen & reuealed, our Sauiour being demāded one thing doeth not frame his anſwere vntounto that whereof no queſtion is made, and ſo leaue his church vnſarisfied. What was the queſtion then? Was it whether any of them ſhould rule lyke a tyrant? was it whether any of them ſhould gape after promotion? no ſuch thing. For they knew well enough, that it was very gainleſſe for them to demaund of our ſauiour which of them ſhould be a tyrant? which of them ſhould abuſe his lawfull ſuperioritie, or whiche of them ſhould be an ambitious prelate? they knewe well enough that he would allow no ſuch dominiō and preheminence. Beſides, the apoſtles (we may well think,) were not ſo blinde, as to demand any ſuch queſtion of their maiſter. Nowe then they demanding no ſuch thing at his handes, to what end ſhould he tell them, that they ſhould not be tyrannous rulers? They made no queſtion of any ſuche matter, & therefore a reſolution of that which they called not into controuerſye, was nothing to the purpoſe, but left them as doubtful as they were before. Wherefore wee are to conclude, that as the queſtion was concerning lawfull preheminence & bearing of rule, his negatiue anſwere being frained vntounto their queſtion, denieth vntounto them, not only a tyrannous and an ambitious prelacie, wherof they made no queſtion, but euen that dominion & preheminence which of it ſelf is lawfull in thē, who by the ordinance of God are capable of it: to wit, in the civill magiſtrate. And whereas the Apoſtles dreaming of a worldly kingdom, might alledge for themſelues, that their demand was not altogether without ground, becauſe they contended for no other ſuperioritie then was allowed off, in the rulers of worldlie kingdomes: our maiſter Chriſt anſwereth that obiection, and telleth them, that although it bee lawfull for ciuill gouernours to beare rule ouer their fellow officers and collegues, that is, ouer ciuill magiſtrates, and althoughe it bee lawfull for them to beare lordlie rule and authoritie, and to hauehave highe ſtiles and titles, yet among you that are Miniſters of the Goſpell, it ſhall not bee ſo ſaieth he. And to perſwade them herevnto, Luk. 22.27.28he bringeth in his owne example, who came to ſerue and not to beare rule in the miniſtery of the new teſtament. Making it alſo knowne vntounto them, and to all his true miniſters, that although they were according vntounto his example to ſerue, and not to exerciſe dominion all the time of their being vponupon earth in publiſhing the goſpell, Verſe 29.30.yet there was a kingdome prepared for them wherein they ſhould hauehave an eſpeciall preheminence. But as for anie dominion here vponupon earth, if they would be his true diſciples, they were to look for none, but to be as he was, and to take the Miniſterye vponupon them on the ſame condition that hee did. viz. to ſerue and not to beare rule therein.
Of all theſe things then wee doe conclude, that this threefold corruption of our Archb. and Bb. Firſt, in vſurping vponupon the government of the civill magiſtrate: ſecondlie, in claming vntounto themſelues thoſe highe names and titles, which belong vntounto worldly honors and promotions: laſtly in the lordlie preheminence and ſuperioritie, which they vſurpe ouer the whole body of the Church, within their dioceſe in generall, and ouer their fellow miniſters in particular, is altogether a matter to be deteſted of all true chriſtians, as abhominable and odious in the preſence of the Lorde. And ſeeing our head Chriſt Ieſus granteth vntounto his body this libertle, that al the members thereof ſhould be ſervants and not lordes therein, (as he himſelf did ſerue & not beare rule in the kingdome of the goſpell) and hath giuen all true miniſters this priuiledge, that none of them ſhoulde rule ouer the other, it muſte needs be that this lordlyke gouernment which our biſhops arrogate vntounto themſelues ouer the church of God and the Miniſters of it, cannot in it ſelfe, though it were never abuſed, but bee preiudiciall vntounto the liberties of the church, and the miniſters thereof.
Therefore my Ll. maintaine the Hierarchy of Bb. as long as you will, you vpholde thereby nothing els, but the tyranny and bondage of the church, together with a chiefe and an eſpeciall portion of the kingdome of Antichriſt. For as this peſtilent Hierarchy hath bene proued, not to appertain vntounto the kingdome of Chriſt: ſo your Hh. are to know, that the ſame belongeth vntounto no other body, then vntounto that regiment whereof the ſonne of perdition is the head. For vntounto the kingdome of Chriſt as you ſee, it doth not belong, to the kingdome of the world, that is, vntounto the civill magiſtracie it cannot appertaine, for it would bee accounted an eccleſiaſticall conſtitution, and not any civill regiment. To Mahometiſme, or to any other heathniſh Idolatry, it cannot belong, becauſe it is onelyonly retained among thoſe that pretend the name of Chriſt, and are eyther the true churche in deede, or at the leaſte doe wrongfully retaine the name of the true churche. Now vntounto the true church it doeth not belong, as we hauehave already proued, becauſe it is a government cōſiſting of thoſe offices, which the head neuer ordained to be in the bodie, and conſiſteth of ſuche members, as would beare rule and not ſerue in the miniſterie of the Goſpel. We muſt then place them in deede where of right they ought to be, that is in the falſe ſinagogue, which vniuſtly arrogateth vntounto it ſelfe, the name of the true churche of God, and that is in the kingdome of Antichriſte, the Pope: Whoſe kingdome muſt begin in the church of god and not among the heathen, as it was expreſly fore tolde by the apoſtle Paule. 2. Theſ. 2.5.Sathan therefore being to lay the foundation of this antichriſtiā kingdome within the churche and temple of God, that hee might with more colour afterwardes pretend the name of the churche, began by little and little to poiſon the miniſters of the goſpell with worldlye promotion and ſuperiority, and ſo from ſmall beginnings brought the Hierarchye vntounto that height of pryde wherein wee ſee it at this day, not only in his own kingdom where he ruleth by his vicaz the Pope, but euē among vsus in the perſons of our wicked Prelates. And although Sathan was enforced to watche a long time, for his opportunity, ere he could bring the miniſters of the goſpell vntounto lordſhip & dominion, A bout the year 320.(for vntounto the time of Pope Silveſter Rome it ſelf was without any lordſhip atal) yet notwithſtanding he was driuen to work that in the Church, before ever he could aduance the mā of ſin vntounto the chaire of iniquity. So that by means of this ſuperioritye and worldlye dominion of the miniſters of the word, he began at the firſt to make the waye for the in bringing of the my ſterie of iniquity. which as the holy ghoſt teſtifieth, 2. Theſ. 2.7.began to manifeſt it ſelf in the age of the apoſtles. And going on forwarde by degrees, he ſo ſtrengthened theſe plants of his owne graffing, that he made thē to bee the inſtrnmentes by the ſtrength and power whereof, he convaied the whole bodie (whereof they were the members) head and al, into the temple of God. For in theſe wicked offices of Archb. and Ll.Bb. the man of ſinne firſt began to manifeſt him ſelf, Cardinals were brought into the Romiſh church, ſince it fel cleane away from Chriſt, & they are rather the pomp then the ſtrength of that kingdome.& now he is eſpecially vpheld through no other power, but through their meanes, by whom alſo the whole kingdome of Idolatrie and darknes vnderunder him is eſpecially gouerned. For the inwarde parts of that kingdome, to wit, the peſtilent errors whereby he poyſoneth the world, would eaſily wyther and decay, were it not that they are foſtered & nouriſhed by theſe ruling members of Archb. & Bb Who although when they were firſt brought into the church (being therein ordained for good purpoſes as fleſh & bloud did imagine) they were not nor could not be diſcerned to bee members of the Antichriſtian kingdome, becauſe that myſtery was not then made fully viſible, yet euer ſince that bodie hath appeared, we know them to bee members thereof in ſuch ſort, as whereſoever they are maintained, there the limbs and members of Antichriſt are countenanced and vpheld.
But wee are not to think that Sathan, by whome theſe offices of Archbiſhops and L. Biſhops, were firſte invented, doeth at all tymes and places vſe them to the one and ſelfe ſame purpoſe, hee knoweth full well, that hee cannot alwayes effecte what he would do with them, and therefore hee is content, vntill conveniencye bee offered, to beſtowe them as he may. But alwayes this is a ground, hee hath ſome ſeruice for them in all ages. At the firſte planting of them, and long after that, hee did not vohold open Idolatry, and manifeſt apoſtacy from Chriſt by their meanes, hee coulde not doe it, the times woulde not ſuffer him, who thoughe otherwayes very corrupt, were yet far from that vile diſhonour of God. Example heereof you may ſee in Pope Gregory the firſt of that name, Anno …04.and eſpecially in all his predeceſſors, whoſe ſuperioritye and dominion hee could not ſo hauehave at commandement, as he had the prelacy of all thoſe that followed after him vntounto this day. And yet had he his turnes to bring to paſſe by their ſuperiority, though the moſt of them were vndoubtedly Gods deare children. For he vſed their places, as ſteps and degrees to advance Antichriſt into his throne. Now in that kingdome of the man of ſinne, ſince Rome became the cage of eueryevery vncleane beaſt, and the verye receptacle of Diuels, he hath the Hierarchy at his owne commandement, to accompliſh his owne will by it vntounto the full. So can hee not hauehave it in England at this day. The time will not ſuffer it, her Maieſty and our ſtate will not beare it, and yet notwithſtā ding he worketh by theſe Antichriſtian offices very mightely as we ſee, in ſtaying the courſe of the goſpell, and the eſtabliſhing of the kingdome of darknes: though not by meanes of anye publick Idolatry, yet by the maintenance of ignorance & blindnes, and by the oppreſſion of the church.
And in earth, not ſimplie as hee is the ſecond perſon in trinitie, God aboue all, bleſſed for euermore, but as he is the ſonne manifeſted in the fleſh, Chriſt god and man, and ſo the head of his Church. In reſpect of this regiment of his, the worde of God ſpeaketh of his kingdome 2. maner of wayes: firſt it maketh the ſame to be everlaſting: ſecondlie it conſidereth of it as it is temporarie and to remaine for a tyme. In the former reſpect it cannot poſſible any wayes decay. Of this aeternall kingdome of his the Angell Gabriell ſpake vntounto the holye Virgine Marie, after this ſort: Luke. 1.31.32.Thou ſhalt conceaue in thy wombe, and beare a ſonne, and ſhalt call his name Ieſus. Hee ſhall be great, & ſhalbe called the ſonne of the moſt high, & the Lord God ſhal giuegive vntounto him the thron of his father Dauid, and hee ſhall raigne ouer the houſe of Iacob for euer, and of his kingdome ſhall be none ende. Concerning the latter regarde of his kingdome, the holy Apoſtle Paule writeth in theſe wordes. 1. Cot. 25.24.Then ſhalbe the end, when he hath deliuered the kingdome vntounto God, euen the Father, when he hath put down all rule and authority, and power: for he muſt raigne vntill he hath put all his enemies vnderunder his feete. Where the Apoſtle ſpeaketh of the kingdome of Chriſt as it is temporarie, and to continue only vntounto the day of judgement & no longer. Nowe this temporarie regiment of his, is alſo of 2. ſeuerall conſiderations. For the worde ſpeaketh of our ſauiour Chriſt and his gouernmēt, either as he hath all power in heauen and earth cō mitted vntounto him, Mat. 28.19. Reuel. 19.16. & 17.14. & ….5.and ſo he is called the Lorde of Lords, the king of kings, & the prince of the kings of the earth, becauſe hee is Lorde of all kingdomes and common wealths, to diſpoſe and rule them at his pleaſure, euen as he is man, or els it conſidereth his government as he which is the head ruleth his bodie which is the Churche heere vponupon earthe, by certaine offices and miniſteries, which hee hath appointed to be in his bodie, to wit the Church, for the gathering together of his Saints, for the worke of his miniſterie, and the aedification of his bodie. Epheſ. 4.11.In both theſe regards, he is ſaid in the day of judgement to deliuer the kingdome vntounto his father. For whereas now, as he is Lord of kingdomes and cō mon vealthes he ruleth by the ciuill Magiſtrate, & otherwayes by his power, even in the mideſt of his enemies: he ſhall in the daye of judgement put an ende vntounto this regiment, when all his enemies are put vnderunder his feet and ſo deliuer the kingdome vntounto his Father. Again, becauſe in the day of judgement when we are all mett together, wee ſhall not ſtand in neede of anie aedification, & ſo the meanes thereof by the preaching of the word, the adminiſtration of the ſacramentes, &c. ſhall ceaſe, the government of Chriſt alſo, as far as it is performed by theſe meanes ſhall ceaſe. And ſo in this reſpect hee is ſaid to deliuer the kingdome vntounto his father. For after that day, hee will no longer governe and rule vsus which are the members of his body by meanes as he now doth: but he which is the Lamb, Lonke Reu. 7.17. & 21.22.23. & …2, 5.being in the middeſt of the throne of God, ſhall immediatlie governe vsus by himſelf, and bring vsus to the liuelie fountaines of waters.
Now the kingdome of Chriſt being taken in this latter ſence, for that government of the Church ordained vnderunder the new teſtament, wherby he which is the ſonne being manifeſted in the fleſhe, to take vponupon him the regiment of his owne houſe, doeth nowe from heauen by the operation of his ſpirite, guide and governe his Church, is ſuch: as no part thereof muſt be adminiſtred by any offices, or officers, ſaue onelyonly by thoſe, whome in his worde he hath apointed therevnto. The which caſe ſtandeth vponupon ſuch manifeſt grounds of aequitie and iuſtice that their madnes is apparantlie wicked, who go about to attempt the contrarie. For ſeeing no office can hauehave anie place in the kingdome and bodie of Chriſt, viz. the Church, which is not a *Rom. 12.6. 1. Cor. 12.8.14.27.28.member thereof: and ſeeing our Sauiour Chriſt hath not left his Churche vnperfect, but abſolute and compleat of all hir members (otherwiſe he ſhould bee an vnperfect builder of his houſe, and far more vnperfecte than Moſes is ſaide to bee, Heb. 3.3.6.the contrarie wherof is teſtified of him in ye word) the enterpriſe is intollerable, thatanie man ſhoulde adde of his owne invention vntounto that which is moſt perfect: & wherevnto that which is added being impertinēt, muſt needes be altogether a burthen vnprofitable and noyſome vntounto the bodie. Becauſe our Sauiour who is the head of his bodie giueth lyfe onelyonly vntounto the members of his own appointment & making: inſomuch as if you go about to bring into his kingdome & bodie, thoſe officers which were not ordained and apointed in the word of God to bee therein: you bring in theſe things that appertaine not vntounto the kingdome of Chriſt.
Nowe according vntounto theſe grounds, Archb. a…d …b. doe not belong vntounto the kingdome of Chriſtlet vsus ſee vntounto what regiment theſe offices of Archb. and Bb. do belong, whether vntounto the gouernment of chriſt or vntounto the kingdome of the beaſt. You ſee, if they apertaine vntounto the Church of Chriſt, that they wer ordained members thereof, in the written worde & will of God. Heere then we will not be the judges, let our aduerſaries ſpeake thē ſelues: whether their offices be apointed in the new teſtamēt or not, for therin muſt they be mencioned, if they belong vntounto the kingdome of Chriſt, and are the members of his bodie. What wil their anſwere be in this point? Surelie they muſte confes, that from the beginning of the new teſtament vntounto the latter end of it, there is not a word ſpoken of Ll. Archb. and Bb. So that whenſoeuer, or by whomeſoeuer they had their originall, they hauehave it not from our Sauiour Chriſte and his word. Becauſe he hath ordained no members of his bodie, and no offices of his Kingdome, ſince the written worde of the newe teſtament was penned. Whervpon we muſt needs conclude, that they belong not vntounto his kingdome. Naye, wee go further and ſay, that Ll. Archb. and Bb. are ſo farre from hauing their callings warranted by the word, that their verie names, much more their offices, are by the ſame made deteſtable and odious vntounto the church, as ſhall preſentlie appeare. As for their callings the corruption thereof is ſo great, that they & the puritie of the goſpell together with the liberty of the church, cannot ſtand together.
Concerning the puritie of the Goſpell, their callings pollute the ſame 2. maner of wayes, and infringe the libertie of the church by as many. Firſte they will bee Miniſters, and civill magiſtrates too, that is, they wilbee miniſters of the kingdome of Chriſt, and the kingdome of the world all at once. Whereby they declare vntounto vsus, that they thinke it not ſufficient to bee as their *Mat. 10.24.25. Iohn 18.36.maiſter was, who affirmed his kingdome not to be of this worlde: that is, that he was not manifeſted in the fleſh, to intermedle with the execution of civill functions: but to be ruler of a kingdome, that conſiſteth in an other manner of gouernment and dominion than the kingdomes of the world doe. Whoſe example in this point, all his true miniſters muſte needes followe, vnleſſe they will make a ſhamefull defection from their maiſter, vntounto whome (being heere vponupon earth) though he were the lord of all his creatures, it had bene vnlawfull, to hauehave taken vponupon him the function of the civill magiſtrate. And therefore we reade that when the multitude woulde hauehave made him king, Iohn. 6.15.he withdrew himſelf out of the way, becauſe that hee was not ſent hyther to deale in anye thing, but in the worke of mans redemption: and ſo if as a Magiſtrate hee had intermedled with the diſpenſation of civill things, he had not contained himſelf within the limites of that calling, wherevnto he was anointed with the oyle of gladnes aboue his fellowes. Not that the calling of the Magiſtrate being Gods ordinance is a thing vnlawful in itſelf, but that the Lord hath ſo apointed, that hee which is to be the miniſter of the glad tidinges of the goſpell, cannot be the miniſter of ciuill juſtice and execution. By reaſon that theſe two ordinances of the magiſtracie & miniſterie, though proceeding both of them from the Lord, do yet flow from him in a diuerſe conſideration and reſpecte. For the ciuill magiſtrate is the Lords liuetennant and meſſenger, in reſpect that the Lord is gouernor and ruler of all his creatures, and eſpeciallie of men: and therefore hath apointed the civill magiſtracie, to keepe them in that outward obedience, which he requjreth at their handes. Now the miniſter is the Lordes meſſenger in an other regarde. viz. In reſpecte that the Lord offereth peace and reconciliation vntounto men, if they *2. Theſ. 1.9.beleeue and obeye his goſpell. Vnleſſe therefore we would make the Lord, to be the Redeemer of mankinde, in that reſpect that hee is the Creator and the gouernor thereof, & ſo confound the decree of the gouernmēt of the creatures, with the decree and ordinance of mans redemption, we cannot without the breach of the Lords holy will, confound theſe two callings together. And ſurelie by how much the work of mans redemption from the aeternall wrath of God, is more excellent, than the worke of the creation and government of the creatures: by ſo much the more deteſtable and odious doe they manifeſt themſelues: who being as they would be accounted miniſters of that reconciliation made betweene God & man, do either vtterly reiect their miniſtery, becauſe they think it to baſe, and gainleſſe a calling: or els as a farther coū tenance vntounto the moſt glorious vocation vnderunder the ſunne, dee adde the ciuill magiſtracie there-vntounto. Whereby they ſhewe themſelues indeede to hauehave made a ſhamefull apoſtacie from the doctrine and practiſe of our ſauiour Chriſt and his Apoſtles. The weapons of whoſe warfare were not carnall, 2. Cor. 10.4.5.that is, not ſuch as wherwith men by an arme of fleſhe, as by civil authority, improſonmēt, &c. bring their matters to paſſe, but mighty in God to caſt downe holdes, caſting down the imaginations, and euerie high thing that is exalted againſt the knowledge of God, and bringing into captiuitie eueryevery thoght vntounto the obedience of Chriſt. Heere are the onelyonly weapons that our Sauiour Chriſt and his Apoſtles vſed, and the onelyonly weapons that are graunted vntounto miniſters, to ouerthrow the gayn-ſayer. And as for the civill puniſhment of the obſtinat, they muſt commit that vntounto the magiſtrate, who beareth not the ſworde in vaine. Rom. 13.3.4.For it is he and not the miniſter of the word, whome the Lord hath appointed to take reuenge of him that doth euill. Now compare the dealings and practiſes of our biſhops, and what weapons they vſe to encounter with thoſe that ſtand againſt them, and you ſhall perceaue that they hauehave not onelie abuſed the force of that ſword (which violentlie and wrongfullye their predeceſſors wreſted out of the maieſtrats hand) to keep the church in bondage: but alſo that this confuſion of the magiſtracie & miniſterie in one perſon (though the furtherance of the truth were intended therby) cannot ſtād together with the ſinceritie of the goſpell: the purity whereof alſo they hauehave corrupted, in the tyrannous ſuperioritie, whiche they vſurpe both ouer their fellow Miniſters, and alſo ouer the reſte of the churche, with no leſſe breache of the ordinaunce of God, than the impeaching of the libertie of the church,
For the firſt point, to wit, of the ſuperiority which they as miniſters claime ouer the church & meſſē gers of Chriſt, it is intollerable tyrannous, & directly againſta plain moral act ſet down in the canon of the new teſtamēt by our Sauiour Chriſt himſelf. The place is commonlie knowen, and hath beene cited for this purpoſe, I thinke by all thoſe that ever dealte in this cauſe. Luk.: 2….24.….And there aroſe alſo a ſtrife among them (that is, among the diſciples ſaieth the text) which of them might ſeeme to bee the greateſt, but hee ſaid vntounto them, the kinges of the nations raigne ouer them, and they that beare rule ouer them, are called gracious lords, but ye ſhal not be ſo. In which place wee ſee the ſpirite of God by the mouth of the aeternal himſelf, to hauehave plainly forbiddē al his miniſters, either to hauehave any ſuperiority & dominion ouer the church & their brethrē to rule any wiſe as Lords & princes do, or yet to be ſo called. Where alſo three eſpeciall & monſtrous corruptions raingning in our Ll. Archb. and Bb. are expreſly inhibited & forbidden. Firſt, they wil be miniſters of the goſpell, and yet be greater then their brethren, & rule ouer the church. Secondly, they will be miniſters of the goſpell, and yet beare rule lyke lords. Thridlie, they wil bee miniſters of the goſpell, and yet called lordes. Howe ſtandeth this with the ommandement of our Sauiourchriſt, You ſhal not be ſo? That is, you my diſciples ſhal be ſo farre from having any ſuperiority one ouer an other after my departure, and ſo far from bearing rule as civill Magiſtrates, Princes and Lordes doe: that you ſhall not bee ſo called by any names or tytles, that do carry with them the honor and the preheminence due vntounto princes and lordes. They that beare rule ouer the nations ſaieth our Sauiour, are called Fuergetai a title wherewith the kings of Eg…pt were honor'd.gracious lords, but ye ſhall not be ſo. Heere we ſee plainely that hee forbiddeth his diſciples to beare the name whereunto preheminence is joined which may further appeare, if wee conſider that in forbidding them to [kurieuein] that is, to rule lyke lords, he forbiddeth them alſo to be [kurious] viz. lordes, as farre as that name [kurios] is a title of worldly honor, preheminence and gouernment, & no farther. And no farther I ſay, becauſe the word [kurios] in the greeke tongue, (as alſo the word Compare the 1. Sa…. 1, 15. & … Ki…. ….25. w…h 2. king 6.1….[adhon] in the hebrew, and [dominus] in latine,) ſignifieth a maiſter, or Sir, as well as a Lord, which is proued, John 12.21 & 20.5. where Philip the apoſtle, & our Sauiour Chriſt (ſuppoſed by Marie to be the gardiner) are called [kurici] ſirs, or maiſters. In which ſence it is not forbidden vntounto miniſters to be called [kurioi.] Which I adde to ſtoppe the vnlearned and fooliſh cavils of our aduerſaries, who go about to proue it as lawful for our biſhops to be called lords in the Engliſh tongue, which alwayes are names of worldly honor and promotiō, in our common ſpeach, as it were for them, to hauehave the former greek, hebrue, & latine names, attributed vntounto them. Whiche by the places before quoted, & to any man of vnderſtanding in the tongues appeareth to bee a cavill vnworthie the aunſwere. And that our Sauiour Chriſte forbidding his miniſters to [kurieuein] viz, to rule lyke lordes, forbiddeth them alſo to be called Lords, it is moſt cleare in that otherwayes he ſhould open a wide dore vntounto the ambition and pryde, of proude and ambitious men. For it is a farre greater token of pride and ambition for a man who cannot by any right hauehave the dignitye of a lorde, to deſire the name and title thereof: than for him to be ſo called that is a Lord indeed. So that in forbidding his diſciples to (kurieuein) beare rule as the lords of the nations doe, he forbiddeth them alſo to bee called and tearmed by their titles. I know what hath beene obiected by the Archb. vntounto theſe thinges, and will againe bee ſaid, if it be not prevented: namely, that our Sauior forbiddeth tyrannous lordſhip and tyrannous bearing of rule in the former place, & not juſt, vpright, and lawfull government. Where I beſeech your Hh to lend me your attention, & you ſhall ſee the intollerable boldnes of this man in peruerting the truth, who is not aſhamed (whēſoeuer it may be for his behoofe) to teach points of doctrine meere directly againſt the words & mind of the Lord Ieſus. I demand then of him, whether our Sauiour Chriſt did not in the place afore cited, ſo aunſwere his diſciples in the pointe whereof they doubted, as hee did fullie reſolue them? He dares not deny it I am ſure. For in pointes that are needfull to be knowen & reuealed, our Sauiour being demāded one thing doeth not frame his anſwere vntounto that whereof no queſtion is made, and ſo leaue his church vnſatisfied. What was the queſtion then? Was it whether any of them ſhould rule lyke a tyrant? was it whether any of them ſhould gape after promotion? no ſuch thing. For they knew well enough, that it was very gainleſſe for them to demaund of our ſauiour which of them ſhould be a tyrant? which of them ſhould abuſe his lawfull ſuperioritie, or whiche of them ſhould be an ambitious prelate? they knewe well enough that he would allow no ſuch dominiō and preheminence. Beſides, the apoſtles (we may well think,) were not ſo blinde, as to demand any ſuch queſtion of their maiſter. Nowe then they demanding no ſuch thing at his handes, to what end ſhould he tell them, that they ſhould not be tyrannous rulers? They made no queſtion of any ſuche matter, & therefore a reſolution of that which they called not into controuerſye, was nothing to the purpoſe, but left them as doubtful as they were before. Wherefore wee are to conclude, that as the queſtion was concerning lawfull preheminence & bearing of rule, his negatiue anſwere being frained vntounto their queſtion, denieth vntounto them, not only a tyrannous and an ambitious prelacie, wherof they made no queſtion, but euen that dominion & preheminence which of it ſelf is lawfull in thē, who by the ordinance of God are capable of it: to wit, in the civill magiſtrate. And whereas the Apoſtles dreaming of a worldly kingdom, might alledge for themſelues, that their demand was not altogether without ground, becauſe they contended for no other ſuperioritie then was allowed off, in the rulers of worldlie kingdomes: our maiſter Chriſt anſwereth that obiection, and telleth them, that although it bee lawfull for ciuill gouernours to beare rule ouer their fellow officers and collegues, that is, ouer ciuill magiſtrates, and althoughe it bee lawfull for them to beare lordlie rule and authoritie, and to hauehave highe ſtiles and titles, yet among you that are Miniſters of the Goſpell, it ſhall not bee ſo ſaieth he. And to perſwade them herevnto, Luk. 22.27.28he bringeth in his owne example, who came to ſerue and not to beare rule in the miniſtery of the new teſtament. Making it alſo knowne vntounto them, and to all his true miniſters, that although they were according vntounto his example to ſerue, and not to exerciſe dominion all the time of their being vponupon earth in publiſhing the goſpell, Verſe 29.30.yet there was a kingdome prepared for them wherein they ſhould hauehave an eſpeciall preheminence. But as for anie dominion here vponupon earth, if they would be his true diſciples, they were to look for none, but to be as he was, and to take the Miniſterye vponupon them on the ſame condition that hee did. viz. to ſerue and not to beare rule therein.
Of all theſe things then wee doe conclude, that this threefold corruption of our Archb. and Bb. Firſt, in vſurping vponupon the government of the civill magiſtrate: ſecondlie, in claiming vntounto themſelues thoſe highe names and titles, which belong vntounto worldly honors and promotions: laſtly in the lordlie preheminence and ſuperioritie, which they vſurpe ouer the whole body of the Church, within their dioceſe in generall, and ouer their fellow miniſters in particular, is altogether a matter to be deteſted of all true chriſtians, as abhominable and odious in the preſence of the Lorde. And ſeeing our head Chriſt Ieſus granteth vntounto his body this libertle, that al the members thereof ſhould be ſervants and not lordes therein, (as he himſelf did ſerue & not beare rule in the kingdome of the goſpell) and hath giuen all true miniſters this priuiledge, that none of them ſhoulde rule ouer the other, it muſte needs be that this lordlyke gouernment which our biſhops arrogate vntounto themſelues ouer the church of God and the Miniſters of it, cannot in it ſelfe, though it were never abuſed, but bee preiudiciall vntounto the liberties of the church, and the miniſters thereof.
Therefore my Ll. maintaine the Hierarchy of Bb. as long as you will, you vpholde thereby nothing els, but the tyranny and bondage of the church, together with a chiefe and an eſpeciall portion of the kingdome of Antichriſt. For as this peſtilent Hierarchy hath bene proued, not to appertain vntounto the kingdome of Chriſt: ſo your Hh. are to know, that the ſame belongeth vntounto no other body, then vntounto that regiment whereof the ſonne of perdition is the head. For vntounto the kingdome of Chriſt as you ſee, it doth not belong, to the kingdome of the world, that is, vntounto the civill magiſtracie it cannot appertaine, for it would bee accounted an eccleſiaſticall conſtitution, and not any civill regiment. To Mahometiſme, or to any other heathniſh Idolatry, it cannot belong, becauſe it is onelyonly retained among thoſe that pretend the name of Chriſt, and are eyther the true churche in deede, or at the leaſte doe wrongfully retaine the name of the true churche. Now vntounto the true church it doeth not belong, as we hauehave already proued, becauſe it is a government cōſiſting of thoſe offices, which the head neuer ordained to be in the bodie, and conſiſteth of ſuche members, as would beare rule and not ſerue in the miniſterie of the Goſpel. We muſt then place them in deede where of right they ought to be, that is in the falſe ſinagogue, which vniuſtly arrogateth vntounto it ſelfe, the name of the true churche of God, and that is in the kingdome of Antichriſte, the Pope: Whoſe kingdome muſt begin in the church of god and not among the heathen, as it was expreſly fore tolde by the apoſtle Paule. 2. Theſ. 2.5.Sathan therefore being to lay the foundation of this antichriſtiā kingdome within the churche and temple of God, that hee might with more colour afterwardes pretend the name of the churche, began by little and little to poiſon the miniſters of the goſpell with worldlye promotion and ſuperiority, and ſo from ſmall beginnings brought the Hierarchye vntounto that height of pryde wherein wee ſee it at this day, not only in his own kingdom where he ruleth by his vicar the Pope, but euē among vsus in the perſons of our wicked Prelates. And although Sathan was enforced to watche a long time, for his opportunity, ere he could bring the miniſters of the goſpell vntounto lordſhip & dominion, About the year 320.(for vntounto the time of Pope Silveſter Rome it ſelf was without any lordſhip at al) yet notwithſtanding he was driuen to work that in the Church, before ever he could aduance the mā of ſin vntounto the chaire of iniquity. So that by means of this ſuperioritye and worldlye dominion of the miniſters of the word, he began at the firſt to make the waye for the in bringing of the my ſterie of iniquitie: which as the holy ghoſt teſtifieth, 2. Theſ. 2.7.began to manifeſt it ſelf in the age of the apoſtles. And going on forwarde by degrees, he ſo ſtrengthened theſe plants of his owne graffing, that he made thē to bee the inſtrnmentes by the ſtrength and power whereof, he convaied the whole bodie (whereof they were the members) head and al, into the temple of God. For in theſe wicked offices of Archb. and Ll. Bb. the man of ſinne firſt began to manifeſt him ſelf, Cardinals were brought into the Romiſh church, ſince it fel cleane away from Chriſt, & they are rather the pomp then the ſtrength of that kingdome.& now he is eſpecially vpheld through no other power, but through their meanes, by whom alſo the whole kingdome of Idolatrie and darknes vnderunder him is eſpecially gouerned. For the inwarde parts of that kingdome, to wit, the peſtilent errors whereby he poyſoneth the world, would eaſily wyther and decay, were it not that they are foſtered & nouriſhed by theſe ruling members of Archb. & Bb Who although when they were firſt brought into the church (being therein ordained for good purpoſes as fleſh & bloud did imagine) they were not nor could not be diſcerned to bee members of the Antichriſtian kingdome, becauſe that myſtery was not then made fully viſible, yet euer ſince that bodie hath appeared, we know them to bee members thereof in ſuch ſort, as whereſoever they are maintained, there the limbs and members of Antichriſt are countenanced and vpheld.
But wee are not to think that Sathan, by whome theſe offices of Archbiſhops and L. Biſhops, were firſte invented, doeth at all tymes and places vſe them to the one and ſelfe ſame purpoſe, hee knoweth full well, that hee cannot alwayes effecte what he would do with them, and therefore hee is content, vntill conveniencye bee offered, to beſtowe them as he may. But alwayes this is a ground, hee hath ſome ſeruice for them in all ages. At the firſte planting of them, and long after that, hee did not vohold open Idolatry, and manifeſt apoſtacy from Chriſt by their meanes, hee coulde not doe it, the times woulde not ſuffer him, who thoughe otherwayes very corrupt, were yet far from that vile diſhonour of God. Example heereof you may ſee in Pope Gregory the firſt of that name, Anno 604.and eſpecially in all his predeceſſors, whoſe ſuperioritye and dominion hee could not ſo hauehave at commandement, as he had the prelacy of all thoſe that followed after him vntounto this day. And yet had he his turnes to bring to paſſe by their ſuperiority, though the moſt of them were vndoubtedly Gods deare children. For he vſed their places, as ſteps and degrees to advance Antichriſt into his throne. Now in that kingdome of the man of ſinne, ſince Rome became the cage of eueryevery vncleane beaſt, and the verye receptacle of Diuels, he hath the Hierarchy at his owne commandement, to accompliſh his owne will by it vntounto the full. So can hee not hauehave it in England at this day. The time will not ſuffer it, her Maieſty and our ſtate will not beare it, and yet notwithſtā ding he worketh by theſe Antichriſtian offices very mightely as we ſee, in ſtaying the courſe of the goſpell, and the eſtabliſhing of the kingdome of darknes: though not by meanes of anye publick Idolatry, yet by the maintenance of ignorance & blindnes, and by the oppreſſion of the church.
And they are greatlye deceaued who thinke the members of the Antichriſtian kingdome to ſerue the Diuell in no ſteade, when they are not joyned with their head, and when he maintayneth not open warres againſt Chriſt Ieſus by their meanes: It is far otherwiſe. For hee knoweth even vnderunder the profeſſion of the goſpell, howe to employ them to his ſingular advantage, as well as in the kingdome of the Pope, and euen to the ſame purpoſes verye oftē. For we know that the ſway which he beareth in Babilon it ſelfe, by Archb. and Ll. Bb. conſiſts not onelyonly in maintayning the open impicties, I dolatry & errors which are there held, but a great part of his working power in them, ſheweth it ſelfe, in ſuppreſſing the truth, and in the tyrannous vpholding of thoſe poore ſoules in miſerable darckneſſe, who would gladly bee at the light, were it not that they are kept in bondage and ſlauery, by meanes of his foreſaide inſtruments. The lyke vſe hath he for Archb. and Ll. Bb. in England at this daye. Where hee defendeth errors, maintaineth ignorance, hindereth the truth, and oppreſſeth the church, yea & perſecuteth the Saintes of God to the loſſe of their goods, and their libertie, and euen vntounto the blood by their power. And if he cannot as yet tread down the ciuil magiſtrate and erect open Idolatry by thē, it is becauſe his time is not yet come. For as I ſaid, hir Maieſty and our ſtate can brook no ſuch thing. And I doe thinke that the men who exerciſe theſe Antichriſtian offices amongſt vsus, would be hardly gotten to afforde him their help in theſe caſes. But when her Maieſty (whoſe lyfe the Lorde continue vntounto his glory, the good of his church, & hir owne comfort) is gone the way of all the world, & when our eſtate is ſome-thing more infected with popery then as yet it is, and ſo the favorers of that Idolatry are crept into the ſeates of Archb. and Bb. ſee whether theſe members will not deſire to bee joyned with their head? It cannot bee otherwiſe. For the Diuell by whom they were firſt inſtituted hath this purpoſe in retayning them in the true church: that by their meanes when he findeth his opportunity he may, either bring the church, ouer whom they rule, from the obedience of Chriſt Ieſus, vntounto the bondage and ſlauery of Antichriſte, or els murther thoſe that will not yeeld vntounto that Idoll. Compare them together.Hee hath alwayes held this courſe. King Edward & Quene Maries dayes do teſtifie this vntounto vsus. And wee may well thinke, that as when theſe members were firſt plāted in the church, (though the Archb. of Rome himſelf a long time maintained true religion in far better ſtate, than the Archb. of Cant. doeth nowe) they never ceaſed vntill they were joined with Antichriſt their head, and had caried the true churche captiue with them vntounto the ſame abhomination: ſo now being cut off from their heade, they will not be quiet vntill againe they bee engraffed into their proper and naturall bodie.
Now that they are the members of that body & not of the kingdome of Chriſt beſides all that hath bene ſpokē, this reaſon may ſerue in ſtead of many. Namely, that Sathan never thinketh himſelfe to hauehave fully erected Popery, vntill ſuch time as hee hath eſtabliſhed the Hierarchye of Lorde Biſhops. For whereas popery conſiſts of 2. eſpecially pointes, viz. the falſe religion, and the falſe government of that ſinagogue, neither of thoſe partes can be away where that kingdome is compleat & abſolute.
Entertaine the falſe religion of the pope, & deny the receauing of the hierarchie, ye do not fullye yeeld vntounto popery, & ſubmit your ſelues fully vntounto the Antichriſtian kingdom. On the other ſide, receaue the religion of Chriſt, together with the government by paſtors, doctors, elders, & deacons, which he hath appointed in his word, and you do fullye entertaine whatſoever belongeth vntounto the kingdome of the goſpell, though you neuer know what the hierarchy of Bb. doth mean: which could not bee true, if the hierarchye belonged vntounto that kingdome of Chriſt. Seing then that the kingdome of Chriſt, and true religion may be abſolute & perfecte, though the offices of Ll. Archb. and Bb. bee not joined therevnto: and ſeeing that where theſe are not retayned, ſome part of Popery is wanting: it followeth that L. Archb. and Bb. doe appertaine vntounto the regiment of the beaſt and his Idolatrie, & not vntounto the religion and kingdome of Chriſt. The conſequence whereof is, that they who labour and ſtriue for the maintenance of thoſe coruptions in our church, labour and ſtriue for the vpholding of a part of the kingdome of Antichriſt the pope. The continuance of whoſe members amongeſt vsus, ſerueth to no other purpoſe, then to keepe poſſeſſion, vntill the head hath gotten him ſufficient force, to invade both the true churche of God, and the throne of the civill Magiſtrate in our kingdome. And ſurely if this Hierarchy, vnderunder whoſe winges Popery hath growne ſo faſt within theſe 20 yeares, doth ſtande anye long time in England, I looke for no other effect to come from it but theſe two. Firſt a toleration for men to profeſſe popiſh Idolatry. Tolleration of Popery.Secondly, vponupon the grant heereof, I look that by little & little the ſtate of her Maieſties crown (which the Lord forbid,) ſhould be brought in bondage vnderunder the Antichriſtiā authority of the pope. If you graūt the former, the latter muſt needs follow. For let it once be ſene that popery hath gotten ſuch ſtrength among vsus, that after 31. yeares baniſhment, wee hauehave bene violentlie enforced & compelled to receaue the ſame againe into our boſomes, and you ſhall then perceaue, that it will bee an eaſie matter for the Pope and his hirelings, to bring the crowne of England to ſtoup vntounto Antichriſts Myter. And as the lykly ruine of hir Maieſties eſtate muſt needs enſue vponupon the quiet profeſſion of popery, within any parte of her dominions: ſo out of queſtion the continuance of this Hierarchye will ſo increaſe the nomber of Papiſts among vsus, that of force (whether wee will or not) they will hauehave the libertye of their idolatrous conſciences in their Idoll ſervice. They that knowe howe their nomber hauehave augmented within theſe 16. yeares in our ſtate, and how Sathan hath framed his inſtruments meet for this purpoſe, may eaſilie judge that there is ſom reaſon, why this feare ſhoulde bee conceaued. The members never thinke them ſelues well placed, when they are not annexed vntounto the heade. Either then remoue theſe members, or vndoubtedly they will one day, bring whatſoever is committed vntounto their gouernment, and make the ſame ſubiect & thrall vntounto that head, for the ſeruice whereof they them-ſelues were appointed.
Where it is ſaide, that the offices of Archb. and Bb. cannot ſtand in the church, without the infringing of the liberties thereof, and that they are mē bers of the body of Antichriſt, I know it wil be objected, that many good men (even ſince the laſt reuealing of the goſpel) ſupplied theſe places: as M. Cranmer, M. Hooper, M. Latimer, M. Ridley, M. Bale, &c. whom if we ſhould account either to be vſurpers ouer their fellow brethren, and the reſt of the church of God in their time, or to hauehave continued in Antichriſtian callings, the matter will bee thought ſtrange, and hardly taken. Whervnto the anſwere is this. That for their callings, it cannot be denied but they were the offices of the Antichriſtian kingdome. And for the men themſelues, they coulde not poſſiblye anye wayes continue in them without the breach of Gods ordinance, and the impeaching of the libetties of the Churche in ſome meaſure. For in ſome ſort they did rather beare rule than ſerue in the miniſtery of the goſpell. And yet notwithſtanding all theſe imperfections, we think theſe men to hauehave bene ſuch, as for whome we are to giuegive the Lord harty thankes (not that they were Ll. Biſhops, but that they faithfully labored in the miniſtery of the goſpell, and ſealed the ſame with their blood. In reſpect whereof alſo wee accounte their memory to be bleſſed and reverend amongſt poſterities. But what is all this vntounto the Biſhops of England at this day? Are they Latimers? Are they Cranmers, Ridleyes, Hoopers? Though for ſome cauſes I could wiſh they were, yet I thank God frō my hart that they are not. For then their Hierarchy would not ſo ſoone fal to the ground, as now I hope it will. But alas it may grieue anye chriſtian hart, to conſider the differences that are between theſe vpſtart corrupt tyrantes, that nowe raigne ouer our church, & thoſe ancient ſincere fathers. Compare them together, but onelye in one pointe, and you ſhall ſee how lamentablie they differ.
Thoſe reverend men of God, M. Cranmer, M. Latimer, M. Hooper, &c. hauing by great ſtriuing recovered our church (though a dead church) out of the handes of tyrannous murtherers, laboured by all meanes poſſible to put life into it by the preching of the word, that being aliue, & made ſtrong they might alſo reſtore it vntounto liberty. Our Bb. on the other ſide what do they? Surely rather then the church vnderunder their juriſdictions ſhould recover hir liberty, Iudge good Readers.their whole care is how they may murther the ſame. I ſclander them not. For rather than they will ſuffer any to bee over gods people, who doth inſtruct them in thoſe things that concerne the lyberty of the church, and the tyranny of the popiſh government, *They hauehave ſtopped the mouthes of ſo many faithfull teachers within theſe 6. yeares that the proofe of this point is needleſſe. Iohn 6.63.they will violently thruſte al ſuch teachers from their flocks, and place Idoles in their ſtead. And what is this els, but to murther the church, rather than it ſhoulde not bee in bondage vntounto them. For they that bereaue the church of the word preached, take away the very life therof. The words that I hauehave ſpoken (ſaieth our Sauiour) are ſpirite and life. And I appeale in this place vntounto the conſciences of our Prelates: whether if all the prechers in England ſought the ouerthrow of their hierarchie, they would not thruſt thē al out of their places, rather then the church ſhould be deliuered from their antichriſtian juriſdiction. It is plain they would. T.C. Admon. pag. 28.29.For B. Cooper maketh the putting downe of Ll. Bb. to be the plain ouerthrow of the church. And reading is preaching ſaieth the Archb. VVhitgift pag. 569.574.Better then for the church to ſtād by theſe quiet reading murtherers, then to be ouerturned by ſeditious teachers. The caſe therefore is manifeſt, that they louelove our church ſo wel, as rather than they ſhoulde not beare rule therein, they wil ſee the hart blood of it: that being therby tamed, it may content it ſelf with any tollerable ſeruitude. Look then what differēce there may be betwene deſperate murtherers, & the carefull phiſitions of mens ſoules, betweene merciles tyrants, and the pitiful fathers of the churche. & the very ſame differēce ſhal you finde, betwene our Antichriſtian Prelats now living and thoſe reverend fathers afore-named. And that the worlde may ſee how theſe our tyrants hauehave adulterated & corrupted religion in Engl. (within theſe 20 yeares eſpecially) from the purity, wherein it was left vntounto vsus, not only in the writings of our Sauiour Chriſt & his apoſtles, but even in their writings, whoſe ſteps our Bb. beare the world in hand that they do more neerly follow. I meane by the favor & aſſiſtance of my God, to make it knowne ere it belong in a peculiar treatiſe written for that ſpecial purpoſe.
To returne vntounto your Hh. again: you ſee by this tyme, how deteſtable the offices of L. Archb. and Bb. are in the preſence of the Lord God: & you ſee that he accounteth a church government exerciſed by them to be accurſed before his Maieſty, becauſe they are the members of Antichriſts body, becauſe they beare rule lyke Lords, & ſerue not as miniſters in the church. Now, do you think him & his word to be enemies vntounto our ſtate, becauſe they ar of this judgement? I hope you do not. How commeth it then to paſſe, that you allow not vsus to ſubſcribe vntounto that truth which the Lord doth maintaine? Is it becauſe our aſſertions ar dangerous vntounto the ſtate? that cannot be, vnles you account the Lord an enemy therevnto: for wee affirme nothing, but that which he hath given vsus commiſſion to vtter. Or is it becauſe wee behaue our ſelues ſeditiouſly in our meſſage? that cannot be proued. For the men who are moſt ſeuerely puniſhed for favoring this cauſe, hauehave & do cary themſelues as peaceably, & dutifully towardes her Matie and the ſtate, as any of their quality within the whole kingdom whoſoever. Ad mit it were otherwiſe: is it reaſon that you ſhoulde reiect the cauſe of God, for the faults of men? Will you deale vnjuſtly with the Lord, becauſe we deale vndutifully with the ſtate? If we be found any wiſe guilty puniſh our miſdemenor, but grant the cauſe. If you yeeld not therevnto, what do you els in laying handes vponupon vsus, but manifeſt your hatred vntounto gods truth & his people, & the louelove you beare vntounto the antichriſtian hierarchy. Either then my Ll. you muſt needs publiſh your enimity vntounto the Lord & his kingdome, or you can no longer countenance theſe murthering Antichriſtian prelates, and their bloody train. The caſe of England is now become lamentable, when the ſtate thereof vnderunder the Goſpell, is ſaid any wiſe to conſiſt in theſe peſtilent corruptions, which euer ſince they firſte ſprang vp in the church of God, hauehave bene vntounto this day, gainſaied by the moſt ſincere profeſſors therein.
The government of the church by biſhops, And it was long after this time ere Bb. were Ll & civil magiſtrates though they began to deale in civill caſes in the time of Grego. the 1 Bal. ſcrip. Bryt. cent. 1. cap. 73.began not before the yeare 607. as that reverend learned man M. Bale, being a biſhop himſelfe in King Edwards dapes, hath ſet down: his wordes in Engliſh ar theſe: From the yeare 607. the Church began to be ruled by the polity and government of Biſhops. which government was eſpecially deuiſed and invented by the monks, &c. The teſtimony of M. Bale is true. For in this age everye particular Church, was governed by the Biſhop, the elders & deacons, Mag. cent. 6. cap. 7. col. 591.&c. as the authors of the Centuries do witnes. And although long cre this time many bare the names of archb. & Bb. yet was not the churche at their commandement as it is now, neither could they abyde this ſuperiority which our Bb. do exerciſe one ouer an other, Anno 674. finod Herfor. Mag cen. 7. cap 7. col. 220.as it appeareth by a ſynode kept heere in England, where this preheminence was vtterly condemned. And it is here eſpecially to be obſerued, that in this age the name of B was cō mon vntounto all miniſters (corruptly called prieſts) of the word and ſacraments. For Pope Gregory a)Greg. in Evā. cent. mag. 6. ca. 7. col. 392.invaieth againſt ye prieſts of his time, who for brybes did ordain biſhops: and he advyſeth b)Epiſt. 57. lib 11. looke cent. ibid. col. 406.Ianuarius to chuſe B. where prieſts were wanting. Again, c)Mag. cent 7. cap. 7. col. 223. Bal ſcrip. Bryt. cen. 2. cap. 74.Lawrence archb. of Cant. anno 615. together with his fellow biſhops, that is, the prieſts of Brytain (ſaieth Beda) wrote vntounto the Scots. Compare theſe 2. points of the name & ſuperiority of B. with that which D. Bancroft hath written, ſerm. pag 100. & 97By theſe and the lyke places we ſee the name biſhop to hauehave beene common vntounto al the miniſters of the worde 300. yeares after the ſecond Nicene Counſell.
Now that we know the original of theſe corruptions: let vsus briefly ſee how from time to time, they hauehave bene gainſaid in the church. Firſt of al the ancient Brytones or Welſhmen vntounto the yeare 730. did a)Bale can. 1. cap. 74 ex Bedaaltogether deteſt whatſoever Romiſh invention Auguſtine the monk plāted among the Saxons and therefore they allowed not this government of biſhops. About the year 704, Bal. cen. 1. c. 76Whervpon Adelhelmus a learned weſtſaxon, but a favorer of the regiment of Antichriſte, wrote againſt them. Secondly a ſynode helde b)Anno 742. Mag. cent. 8. cap. 7. col. 452.in France vnderunder Carolomannus, ordained that every citie ſhold hauehave hir B. And Carolomannus himſelf found fault c)Anno 752. Mag. cent. 8. cap. 7. col. 510with the pope, becauſe he ſought after worldly dominiō. Not long after his time d)Anno 820 Mag. cent. 9. cap, 7. col. 3; 8. Bal. cent. 2. cap 15.Claudius Taurinenſis an Italian B. wrote againſte the primacy of ye pope, & rebuked him for neglecting his owne function. In the ſynod of e)Anno 881. Catal teſt. IllirMacer the civil & eccleſiaſtical callings are ſo diſtinguiſhed, that one perſon cannot bee capable of both. f)Anno 1070. Illir ibid pag. 247.Valtram B. of Noremberg, wrote againſt the civil juriſdiction of the miniſtery: ſo did Sigelbert ye monk. Anſelme archb. g)Anno 1096 vponupon Math. 26 Mag. cent. 11. cap. 4 col. 197.of Cant. taught that a B. ought no more to intermedle with the civil ſword, than the king with the eccleſiaſtical. And he decreed in a h)Anno 1106. book of mart. pag. 196.ſynod held at London, that no ſpiritual perſon ſhould ſit in any ſecular office. Wherevpon (iNote.M. Foxe demaundeth how Stephen Gardiner could be L. Chancelor of England, & ſo we vponupon the lyke groūd, wold know how the archb. of Cant can be preſidēt of the coū ſel? To omit Otho Friſingenſis who k)Anno 1150. Illir. cata. pag. 430was of Anſelmus minde, we wil come to the Waldēſes. Their doctrine was, that the l)book of mart pag. 233.235.pope ought not to deale in civil cauſes, and that al miniſters were of aequal authoritie. The Bohemiās confeſſion, is the confeſsion of the VValden ſes.Heere then the reader is to vnderſtande, that we hold nothing in this cauſe againſt the Bb. but that which ye true viſible church of God, hauehave maintained nowe for the ſpace of more then 400. yeares. Cal. epiſt. 294.298, and they continue ſtil of this minde.For the Waldenſes (who yet remaine, as it appeareth by their letters to M. Caluine, & his vntounto them) hauehave bene a true viſible church, theſe 430 years. Let the B. bring but this warrant for their hrerarchy, and we will yeeld.
I am enforced to be ſhort, and onelyonly to name (not al) but the chief of the ages following that oppugned the corruptions of our B. a)About the year 1324. book of mart. pag. 377.VVilliā Ockam and Marſiſ…, Patauinus, the greateſt lerned men of their time, wrote againſt the civil iuriſdiction of the pope. In whoſe time Philip the french king held a parliament, wherin b)Anno 1329. The L Peter de Cugni. read the diſp. in the book of mart. 358.one of his counſellers proved out of the worde againſt the Biſhops, that they ought not to deale in civil cauſes. Iohn Hus was burned at the coūſel of Conſtance, becaus amōg other points he defended al c)Anno 1415. book of mart. pag. 579.miniſters to be of aequal authority And Iohn Claydon was burned at London the ſometime, becauſe hee defended a book, wherein Archb. were proved to be the ſeates of antichriſt. At the coūſel of Baſil the d)Anno 1432. book of mart. pag. 669.634.Ambaſſadours of the Bohem. proved al civil rule to be forbidden the clearpy by the worde. M. …uthers judgement who was borne not many yeares after this counſel is ſufficiently knowne. Our owne martyrs as M. Tindall, M. Barnes, M Hooper, hauehave ſo diſliked this government of Bb. as no men more. This doctrine of theirs being according vntounto the worde, they ſealed with their blood, and is now acknowledged the doctrine of our church.
The concluſion of al is this: that vnles our ſtate-men wil reiect god and his word, and allow the ſpilling of the blood of his holy ſaints and martyres: they cannot pretend vntounto bee enemies vntounto the ſtate, for ſeeking the ouerthrow of the government of L. Arch and Bb. withal the corruptions annexed the revnto.
The ſecond; art of this book remaineth behinde, which ſhal be publiſh'd as ſoone as the Lord wil graunt me opportunitye. I hauehave beene … forced for ſome cauſes to end this more abruptly than I would hauehave wiſhed. If thou fauoreſt the cauſe (reader) thou wilt beare with, … falt, if thou art an aduerſary therevnto, thou will think too much already ſpoken, and ſo by abrupt ſilence, (compared with that which I hauehave ſpoken,) to be no fault at all.
End of the text · John Penry, Reformation Unjustly Charged as Enemies (1590)