A pleasaunt Dialogue conteining a large discourse betweene a Souldier of Barwick, and an English Chaplain, who of a late souldier, was made a Parson, and had gotten a pluralitie of Benefices, and yet had but one eye, and no learning: but he was priestly apparailed in al points, and stoutely maintained his popish attire, by the authoritie of a booke, lately written against London Ministers.
This Dialogue was written almost seuen yeares ago, but because there was hope of reformation soone after, therefore was it of charitie by the writer suppressed. But now that no hope remayneth, it is thought good that the follie of the persecutors bee made knowne vnto all, that will see it, or read it.
The Speakers.
- Miles Monopodios the Souldior, lame of one foote.
- Sir Bernarde Blynkarde, a formall Priest, and a Lords Chaplaine.
WHat Bernard mine olde companion? Well met. I skarce knew thee, thou art so disguised and chaunged. Thou didst iette vp and downe so solemnely in the Churche, and so like an olde popishe Prelate, that a great while I doubted of thee: what man? art thou so strange? hast thou forgotten me? Thou haste a good marke whereby I must needes know thee: and if I had not bin, thou shouldest haue had none eye this daye to see withall.
Yes Miles I knewe thee, and remember that thou wast euer an honest fellow towardes me, and thou sauedst my life then, I confesse.
But Bernarde, I pray thee tell mee of thine honestie, what was the cause that thou haste bin in so many chaunges of Apparell this forenoone, nowe blacke, nowe white, now in silke and golde, and nowe at the length in this swouping blacke gowne, and this sarcenet flaunting tippet, wearing moe hornes also vpon thy heade, than euer did thy father, vnlesse he were a man of the same order? I pray thee, of good fellowship tell me how thou art come to this chaunge, since thou leftest our companie? for surelie [Page] I haue gotten nothing by my long seruice but stripes and woundes, and nowe I must needes leaue of this trade, because I want my legges, and ashamed I am to begge. I would therefore verie fayne, enter into this thy glorious trade, wherein thou art so well trimmed and apparailed, if I might doe it safelie. Belike thou wantest none other thing, for one quarter of thy gowne woulde make me a coate, and a sleeue of thy surples would make me a shirt. There must needes be plentie, where there is so great superfluitie. And I that haue liued in scarsitie, in perill and labour all my life long, would nowe in my old age, finde some ease and safetie: as for our learninges, they are both like, thou knowest, vnlesse of late thou hast bin at some Vniuersitie.
No, I haue bin at no Vniuersitie, but in my Lordes house a yeare only, and I know, that thou hast more learning then I. But I must admonish thee of two thinges, the one touching me, the other thee: in thy talke thou must vse me more reuerently, and tye a Sir by your girdle whē you speake to me.
What in the weinyard, are you entred into the order of Knighthoode? you [Page] were of late in the order of the foure and twentie, amongst the number of other good fellowes.
You may not thus ieast with me, I am with in the holy orders of Priesthood.
Is it euen so Sir? Then will I pose you. Of what order I pray you? of the order of Aaron, or of Melchisedecke, or of the Popish order? There was but one after the order of Melchizedeck, and the other ceased at Christ his comming: so that it were a deniall of Christ to renew that order. Therfore I suppose you are of the thirde, euen of the Popish order, and so me thought by your attire.
Nay I would thou knewest it, I defie the Pope, I am none of his order, I know not what he is: whether a man, a woman or a beast. No nor I care not, for I had none orders at his hande. Therefore I am no popish Priest, if thou list to take it so.
Why sir? where the Deuill then gate you your orders, hauing so small learning?
Where? Of my Metropolitane, my Lord of Caūturburies good grace. God saue his grace, for he helpeth many such as I am, forth of the brieres, with his licences [Page] and dispensations.
God sende him better grace, and pardon him of his manifolde sinnes, that promoteth you and such companions to this state.
Why man? thou knowest not what a state this is, for though hee finde vs neuer so very dolts, yet can he and the other Bishops by the laying on of their handes, giue vs the holy Ghost: for so sayde they to me and my fellowes, Holde, take the holy Ghost: So that I am no more of the lewde laitie, but of the holy spiritualtie, and I haue gotten a good Benefice or twaine, and am called maister Parson, and may spend with the best man in our towne, and doe keepe company with Gentlemen of the countrey, in hauking, hunting, dicing, carding, and take my pleasure all the day long: so that I do come to the church sometime in the morning, and reade a little whiles dinner bee made readie.
This is an easie order, that thou talkest on, if it be as good as it is easie: and I pray thee, howe might I come into the same order and state with thee?
I will tell thee all for old fellowships sake, and I will helpe thee to auowe [Page] some for money: and that is the surest way. But if thou haue no money, then must thou fawne vppon some Gentleman, that either hath some impropriations, or other Benefices in his hande, or else by other meanes, to seeke some little gaine by it, or hath some in his gifte. Get his letters to the Bishop, and thou needest not to doubt of orders.
Yes, peraduenture the losse of my legge will be a hinderaunce, yet I thinke there be thousandes in Englande, of whom beuefices are worse bestowed, for I will fight for the realme, and the holy church, as lame as I am.
I tell thee, thy fighting will not serue thee, so much as the want of the comely wearing of thy gowne: thy coape, and thy surples will hinder thee.
Why sayest thou so? Such swouping cloathes will hide my stumpe foote.
Nay I tell thee, my Lordes the Bishops, will haue all thinges comlie, and thou canst not go in them, but thou wilte swinge them on the lame side euill fauouredlie.
Why foole, all the grace is in swinging, and swingeing of them, and I can doe that decentlie. But I maruaile howe thou [Page] wanting thy finger & one of thy eyes waste admitted, for by the Popes law thou shouldest not haue bin receaued.
Yes, by dispensation for money, and now is lesse daunger, for there is no lifting, and therefore lesse money will serue.
But what is that I yray thee, wherof thou saydst thou wouldest admonish me, concerning my selfe? for I see that thou art come into an high estate aboue me, and hast gotten some other spirite, and therefore knowest much more now, then when thou wast a poore souldier.
Thou doest vse to muche to scoffe at our priestly apparell, and our Churche geare. This must thou leaue, or else canst thou neither haue benifice thy selfe, nor bee welcome to any man of worship, that taketh Note this. profite by benifices. No thou canst come to no company to be quiet, for there are verie few that can agree to the Geneuians fashion, to haue nothing in the church but naked walles, and a poore fellow in a bare gowne, telling a long tale, and brauling and chiding with all his auditorie. Nay my Lorde my M. will none of that. As for my Lorde, I hearde him say, that he could neuer go, to any of these Geneuians Sermons, that hée [Page] came quiet home, but that there was euer somewhat, that pricked his conscience, hee thought alway, that they made their whole Sermon against him. But in the hearing of Mattins, euensong & pricksong at Paules, or in my reading of my seruice in his chappell, he sayth, he feeleth no such thing, for he is neuer touched, but goeth merilie to his dinner.
Thus sayd wicked Ahab, by the good Prophet Michaiah, but as for mee, I vse to say nothing, but that I haue hearde good Preachers teache openly in the Pulpet, that all popish Priestes apparell are supersticious: and such church ware as they did weare is iufected with idolatrie. Wherfore as the idolles themselues were detestable, and the Pope to all christian men, and to all true English hartes execrable: So al the monumentes of idolatrie, and all the vsuall liueries and garmentes of the idolatrous Priestes, and Popes Chaplaines, ought to be reiected of the Seruauntes of Christ, as abhominable. And al that you say agaynst the Geneuians, might be broughte against Christ and his disciples in the same wordes and sentences.
I know that you haue learned this [Page] lesson of the London Ministers. But I haue read a Booke of late, written by a Proctor for our english Priesthoode, which calleth them starke fooles, and aunswereth them (I warrant you) in all pointes: I warrant you Miles he is a man of great authoritie, that dare so boldly reuile them, and handle them like abiectes, and my Lordes the Bishops doe take our partes, against those busie fellowes, and keepe some of them in prison, and put other from their liuinges. And I may tell thee in secrete, if we had not found such a maister to maintain our ceremonies, and also vnlesse the Bishops had playde the Lordes in deede, these prating Preachers would haue made some of vs, to haue turned our tippets, and for very shame to haue forsaken our Benifices, yea, if they had had libertie, but a little longer, they woulde haue disgraced my Lordes Grace, the Archebishop of Caunturburie, and haue made all England to beleeue, that our gracious Metropolitane (whose glorious Grace, long might it last, for we poore ignoraunt priests shall neuer faile, vnlesse he fall) had bin but an idoll sheaphearde, and an English Pope: and (which greeued the other Bishops at y e harts) thei began shrewdly to shake y e lordly [Page] state of all the Cleargie. They woulde not haue a Bishop nor a Minister knowne by his apparaile, but by his preaching. A shamefull heresie. They crie, Pasce, Pasce, A perilous heresie. Pasce, I cannot tel what they meane. They would haue men such fooles, to turne to that poore beggerly estate that was amongst the Apostles, and alwayes toyle and trauayle with the people, and braule and chide when any thing is amisse. But I tell thee playne, they had then lost the greatest part of their number, a iolie sort of gentlemen swouping in their sarcenets, and many other good fellowes too. Therefore I doe accounte (with maister Examinator) all these poore beggerly London Ministers, starke doltes, and chrise fooles, for their preachinges, their writings, and their beggerly liuing in their offices. I tell thee, my Lordes the Bishops that were their fellowes beyonde the Seas in Queene Maries daies, are now ashamed of them, and care not for their companies, they are so beggerlie, so busie bodies, and will allow nothing but Gods worde in the churches.
As for the Bishops, they are not all so farre gon, I trust in God, but I pray thee sir Bernards, in what part of his Booke, [Page] doth your M. Examinator cal them fooles?
Marie at the first worde, and applieth Salomon very eloquētly (as I heard Mayster Doctor say) to serue his purpose.
Is this M. Doctors eloquence▪ hee had neede to haue great corners in his cappe to hide his asses eares. Let him not begin his Oration thus among souldiors. But what is the cause I pray you, that you, and your mayster of Ceremonies, dare so proudly (at the first choppe) call Gods Ministers & faythful teachers of his holy word in London, fooles? Let me talke with you a little for olde fellowships sake. Is it because they haue laboured so faithfully, to feede the flock of Christ (which you mock with Pasce, Pasce) that few can be named comparable to them, in paines, in trauailes, in perils and diligence? M. Examinator (whosoeuer hee was) should not thus against reason, haue railed on such, whome their very enemies the papistes doe reuerence for their payns, their care and diligence. Aske at the Churches of Antline, Peter, Bartholmewe, and at other Churches also, what painefull trauailes from time to time, they haue sustayned: what perils▪ in the plague they aduentured. Haue not the poore sick persons and [Page] prisoners by them bin comforted, and the people most diligently instructed? If this be true (as it is most true) for the reuerence of him, whose seruants they are, they should haue bin more gently handled, and more brotherly aunswered, then thus to haue bin called fooles, at y e first word, though in some pointes they had fayled as men, and not satisfied the great wisedome of M. Examinator. Nether doth the Rhethoricall Arte of your M. teache him thus rudely to begin, with them whome he shoulde perswade: neither Christian charitie (if either of you were euer entred into that Schoole) doeth permitte you to call your Brother Foole, as you may reade in our Sauiour Christ his firste Sermon, Math. 5. which hee beginneth with blessing and not with brauling.
Maister Examinator is a wyse Gentleman, and he sawe some cause, why he called them fooles, I warraunt you.
I graunt that it is counted a faulte amongest the wise of the worlde, to bee so earnestlie and diligentlie occupied in preaching. And for this cause the wise kinsmen of Christ, called him madde, & would needs binde him: and therfore your high Priests, [Page] who are the accusers, Iaylors, and Iudges to these persecuted persons, preache so seldome. But the Spirite of God giueth an other commaūdement, saying: I charge thee 2. Tim. 4 [...]. 2. therefore before God, and his sonne Iesus Christ, which shall iudge the quicke & the dead at his appearing, and in his kingdome: Preache the worde, bee instant in season, and out of season: improue, rebuke, exhorte with all long suffering and doctrine. This, and such like commaundements of God, hath caused these good men, and many others of their sorte, to take theyr liues in their hands, as Iob speaketh: some to lose their liues, and all to yeoparde theyr liues in that late plague of London, when you (Foure horned Gentlemen) fled from your cures, and hyred Iornemen in your places. At what time these men shewed thē selues the good sheepheardes, ieopardinge their liues for the sheepe, and you were foūd hyreliuges, taking stil the gayne, but flying from the perilles.
Is this say you the cause? Or is it rather for that they rebuked Poperie, Idolatrie, & all kinde of sinne so sharpely, & were so feruent and zealous? With the which earnestnes against sinne, superstition and hypocrisie, [Page] the halting gospellers, and luke warme worldlinges must needes be offended, and count them fooles and mad men, as Festus did Paule, and the olde worlde the Prophetes. For the wisedome of God in his seruaunts, hath euer in this poynte, by y e world bin counted follie. And alwayes the politike wise gentlemen, count it their safetie, to be like in religion, with the multitude. And therefore are bolde to mixe together many religions of Christ and Antichrist, of God and the Deuill: yea and some of them dare saye, that both were good, and both in their tymes to bee obeyed. O miserable blindnes, that nowe, when light is come into the worlde, men will not caste awaye the workes and fruites of darknesse and repent of them.
Either is this the cause, that (when the people haue bin taught these thirtie yeares in Englande, that the Pope is the Romane Antichrist, whose name ought not to remain in our bookes, nor to bee spoken with our mouthes, vnlesse it were in detestation: now after so long trauaile against this enemie of Christe, by their fathers, their Brethren, and themselues, they seeing few or none going forwarde, to roote out the remnaunts of [Page] Antichrist, but many stande at a stay, many casting away their weapons, so that the Enemie gathereth courage, many souldiors to shrinke backe▪ not onely wearing Antichristes liueries, but following that Romish A lamentable defectiō. Balaams couetousnesse, and that old popish pompe, with other his cursed conditions) these faithfull Ministers will not be partakers of their sinnes, least they receaue part of their plagues. Loe this is the crime, this is the fault: lo this is the foolishnesse, wherwith your wise and prudent Examinator is able to charge these true and faithfull Ministers of God.
If I knew what your proctor were, whether he be a priest of y e popish order, or of the English order, or a man of the lay and lewd sort, as the papists are wont to tearm them, I could shew in him greater lewdnesse, and more follie, than you or he can proue in thē. But because I doe not know his person, I will answere the cause of Christs seruants, and let him and you alone to your Lord and Maister: giuing you both warning, that you shall giue an answere before y e great Iudge, for that which you doe or say, agaynste these his little ones, whome you call fooles. But to the matter, aunswere me playn. Is it not [Page] meete that they, which should bring others to the obedience of Christ, should firste practise in themselues the same obedience? and that they shoulde doe nothing without the warrant and commaundement of Christ? that so not only by doctrin, but also by their example of obedience, they may teach their auditors only to depend vpon Christ.
No man will denie this thing to be meete and reasonable.
This is the summe of the request and supplication of the Godly Ministers of London (as farre as I can heare) that after so long preaching of Christ in London (almost these thirtie yeares) they may put in The request of the godly ministers. practise, the doctrine of Christ, and minister his holy sacraments in that simplicitie, that Christ and his Apostles hath left thē, without the ceremonies and garmentes abused by the papistes (the enemies of Christs his Gospell) which cannot in any wise, make for edification in Christ: & that seeing their Fathers and Brethren, and they with their own mouthes, haue so long cried out against all popish Ceremonies: as kneeling before the sacrament, whereby much idolatrie hath bin and is committed: as the ministration in the wafer cake, whereby the people hath [Page] bin brought into vayne imaginations, and haue not felt the comforte, that our Sauiour Christ would haue sensibly to be presented in the vsual bread of many graines, and many crummes, making one body, and being the vsuall foode: as also against other monumentes of superstition and idolatrie, as the garments of the popish priesthoode, and of the popish Masse. Nowe (I say) at the length, after so many yeares teaching, and so much blood of Gods Saintes sheade for the abolishing of Antichrist, they themselues should not be compelled, to giue any signification in their owne persons and bodies, that they haue any concorde or agreement with that Romane Antichrist, but that they go before their flocke, to practise in worke y e thing, which they haue taught in wordes, for the banishing from their owne bodies at the least, such thinges as they knowe not grounded on Gods worde, but mans meere inuentions, superstitions, idolatrical, papisticall, and therefore very hurtful to Christs flocke, committed to their charge, because that such traditions are only cloakes to the transgression of Gods commaundementes.
Now must we the seruauntes of Christ, reason with you, the proctors of Antichrists [Page] inuentions, what foolishnesse you can finde, in this their request. And that wee may agree, what is Wisedome, and what is Follie, and so iudge who is the Foole, and who is Wise: let vs first consider your own texts of foolishnesse, that your Proctor beginneth his preface withall. Aunswere not a foole according to his foolishnesse, least thou also be like him: which may be vnderstand that thou mayst not be like the foole neither in worde nor deede. Nowe if I can prooue the Papistes in their religion and their apish apparaile to be fooles, then I trust also, I shall obtayne, that I maye neither defende their cause by word nor deede, and he that doth defende them, aunswereth to their foolishnesse, and is partaker of their follies. If the texte be vnderstande, that we may not raile against the raging Foole (as also the scripture giueth) by this texte, then may we learne to giue place to those, that raile against Christs ministers, and not to handle them as their follie deserueth, but yet to warne them of their perill, and to desire them to beware that they bee not wise in their owne conceites, for then is there more hope of a Foole then of such Wisardes.
I cannot reason with Scriptures [Page] (fellow Miles) but me thinke that they are starke fooles, that wil loose so good liuings, for a cappe of two shillinges, or a Surples that shall cost them nothing.
Oh, olde Bernarde, thou speakest grosely, according to thy capacitie. But by the same chapter of Salomon, we that fight against Antichrist, may exhort you, that you be not like dogges, turning to your vomite of beggerly traditions, and popish trash, for so vse the fooles to returne to their foolishnesse, sayth Salomon. And we counsell you eftsoone, to learne of the word of God, what is the true wisedome, and to imbrace this wisedome once known, & to striue for it vnto the death: as the scripture exhorteth in an other place, for hath not God made the wisedome of this world foolishnesse? Doth he not say, that hee will cast away the wisedome 1 Cor. 1. 19. 25. 26. 27. of the wise, and destroy it? and that he will take the wise in their owne wilines? and that the foolishnesse of God, is wiser than men? and God hath not called many wise after the fleshe, but hath chosen the foolish thinges of the world, to confound the wise, and the weake to confounde the strong, and vile thinges in the worlde and despised, that no fleshe shoulde reioyce? [Page] Wherefore we must seeke first of al the true wisedome, which resteth not in mans brain, but in Gods brest, whiche hee hath by his worde vttered vnto man, and is otherwise altogether hid from him, as the Lorde speaketh by his Prophet Isaiah, saying: My Esa. 55. 8. 9. thoughts are not your thoughtes, neither my wayes your wayes, sayth the Lorde, for as the heauens, are higher then the earth: so are my waies higher thē your waies, and my thoughts aboue your thoughts. Then must we runne to the word of God onely, to know which is the Wisedome that God alloweth, that is, to hearken vnto the lawes and ordinaunces that God doth teache, and to put nothing to his worde, nor take any thing therefrom. Therefore crieth this wisdome of God by Salomon: O yee foolishe, Pro. 1. 22. how long will ye loue foolishnesse, and the skornefull take pleasure in skorning? &c. Because they hated knowledge, and did Pro. 1 29. 30. 31. not chuse the feare of the Lord, they wold none of my counsell, but despised all my correction: therefore shall they eat of the fruite of their owne wayes, and bee filled with their owne deuises. Beholde, it is the worde of God, and therefore the true wisedome, that the London Ministers do follow. [Page] But you and the Papistes following your owne deuises, are filled therewith, and content your selues, and so are yee giuen vp to maintaine superstitious vanities, but suche God hateth. And for these London Ministers, may I say as Paule sayde to the Corinthians: You suffer fooles gladly, because that you are wise. &c. You are the Ministers of Christ, (I speake it as a foole) they [...]. Cor. 11. 19 23. 11. are more: in labours more aboundaunt, in stripes aboue measure, in prison more plenteouslie, and in death oft. I could say more.
It was neuer good world with vs Priestes, since euerie souldier and euery Seruingmā could talk so much of the scripture: and these foolishe Ministers are the cause thereof, which would make all men as wise as themselues.
Of your state, and such as you bee, (which can onely be known by cloutes and garmentes, and neither can teache nor will learn) we wil speake anon. But marke thou this matter that we haue in hande. This is the true wisedome allowed before God and all good men, to seeke counsell at Gods worde, and to suspect our wittes of foolishnesse, according to the saying of Salomon: [Page] That the wise man heareth coūsel, though the foole seeke no further, but thinke his owne way right. Agayne sayeth he: Heare counsell and receiue instruction, that thou maist be wise in the latter ende. For many deuises are in mans harte, but the counsell Psal. 19. 7. of the Lord shall stande. It is the counsell of the Lord & his word, that bringeth wisedome to the simple, saith Dauid. This counsell of the Lord teacheth the yong man to direct his wayes, and maketh the childe wiser than his teacher, that knoweth not Psal. 119 9. the will of the Lorde. For as this is the only ground of true wisedome, to knowe gods will, and therein to reste: So is it the cause of all follie, to swarue from the same. And this is the cause, that the foole maketh a mocke of sinne, & that he walketh in darknesse. And the foole thus walking by y e way, thinketh al other to be fooles, sayth Salomō afterwarde. Euen so do you foolishe priests, and foolish maintainers of superstitious vanities, because you haue none other ground, but your owne brayne, your owne will, and your owne good intentes. You thinke that the Lōdon Ministers, & we that take their parts, are so foolish as your selues are, y e we should only stay vpō our owne wits & wills. [Page] Nay we settle our consciences herein, vpon the expresse commaundement of God, and the examples of the most godly in all ages, and especially vppon our Mayster Christe and his Apostles. And as poore and vnlearned a souldier as I am, yet shalt thou know, that I haue ynough to say againste them. And as the christian souldiers, vnder Iulian that wicked Emperor, would not yeelde to any shew of superstition, not so muche as in the taking of their wages, to burne a little incense, nor to weare a garlande vpon their heads, because the christian souldier is commanded, to abstayne from all shew of euill, and to sight and striue agaynst the workes Fevv such Souldiers. of darkenesse, and to reprooue them, and so striuing as hee oughte to doe, waite for the Garlande: So rather would I sterue vnder Barwick Walles, than doe as thou doest, and haste counselled me to doe, either in taking of a Benefice by such vnlawful means, or to enter into the popes liuerie, my sworn enemie, because I am an English man, and to mee most detestable of all other earthly creatures, because I am a christian man, for I know, & am fully perswaded by the worde Marke this, O ye Conformatistes. of God, that the Pope is y e very Antichrist, the sonne of perdition: against whom, with [Page] hart and hand I doe thinke my selfe moste bounde to fight. Therefore my harte ariseth in my body, when I see thee and thy fellows cloathed like his Chaplaines, that burned the blessed Bible, and our faythfull fathers, and deare Brethren in our eyes.
You say that it is great wisdome for you, to weare this Popishe geare, and call other men fooles that will not doe it. Then was there greater wisdome (say I) in the Pope and his Priestes, that haue taught you thus to doe. So may men say of a hundred points Marke this. of poperie, that you maintaine, buying and selling licences, dispensations, pluralities, absolutions, and other marchandise of that Romane Antichrist. And I doe aske you all, as you will aunswere before God, what doe you by these your deedes, but approoue that Romish beast, and labour to heale his deadly wounde, and so to make a mocke of a reformation of religion: But God wil not be mocked. There was neuer yet any reformation begunne, and after repented, but it was terribly punished. It is better not to haue known the way of truth (saith Peter) 2. Pet. 2. than after they haue knowne it, to turne from the holy commaundement. You began to runne well (sayth Paule) what carnall [Page] imaginations haue hindered your course? Seeing we haue begunne the true Religiō, by casting away mans traditions, worshipping God in spirit, as our Sauiour Christ hath taught vs, he will not be content that you maynteyne, these carnall, beggerlie, Antichristian pompes, rites, lawes, garmentes and traditions. Therefore like as Paule crieth out, against the Galathians, and calleth them fooles, and counteth them bewitched, for turning backe, but to Iewishe ceremonies: So might I call thee a foolishe Papiste, bewitched by Antichrist, that thus raylest against the Ministers of Christe, for the maintenaunce of thy fooles bables, borowed of the Papistes.
I do cal them none otherwise than all the world calleth them. And thou shouldest do me great iniurie, if thou didst so call me, neither would I beare it at thy handes: for it might put me in hazard of my liuing, if I should yeeld to be a papist: neither doth the garment make a man otherwise then he is, as is the olde prouerbe.
No, but the Garmente giueth men great occasion to gesse what hee is, or howe he woulde bee counted, a Courtier or a Carter, a Collier or a Souldier, as thou and I [Page] were wonte to weare Skarfes, Harquibushes, or Halbertes to signifie what we were, and thou knowest that if we see a man in a Friers garment, or a Fooles coate, eyther we say he is so, or else he woulde be so counted. If he weare a Hares skutte, or a horne, we cal him a Hunter. If he weare the weede of a regular, we cal him by his order, Mōke Frier, or Hermite. If he weare this secular Weede, men haue hitherto counted him a secular priest, for this was the playne difference amongst thē, that their secular priests forth of the Churche, shoulde weare this apparaile that you doe: and in the Churche, at the least, they shoulde weare a surples also, as you doe. The other Sectes had likewise their Sutes: some Cattes tayles, some graye Amices, some Lambeskinnes, some white Miniuere, some blacke, some blew, some chaungeable Sarcenet, as you haue yet in your Monasteries, and Cathedrall Churches. The which Fooles hoodes are but a vayne pharisaicall pompe: then vttering pride, when they shoulde be most farre from pride, when they appeare before God in prayers.
And therefore all these popishe fooleries should be banished from Christs church, for [Page] Christ our Sauiour (if he had thought them decent for his religion) woulde haue commaunded them, but hee forbiddeth vs suche Pharisaicall shewes, and his father will not now be worshipped as the Iewes did then, or as the Idolaters haue done at any time. And Peter and Paule with all the other Apostles, and faithful Ministers of Christ, as they were otherwaies known, then by garments: so needed they no commaundement for garmentes: neither gaue they any commaundement for their successors, but onely to be known by the careful feeding of Christ his flocke, and such other markes as Paule nameth in the sixt chapter of the seconde Epistle to the Corinthians. But that proud Pope (who is that cursed idoll sheapheard) that he might be contrarie to Christ and his in all thinges, and that he might haue sure Note this, ye Magistrates. marks, and euident knowledge of his trayterous broode in al countreies, caused al his sects and sworn souldiers, men and women, to chaunge their liueries, from the Kinges liege people wheresoeuer they dwelt. So that no King nor Emperor had any authoritie ouer them, in any that tooke this Popish attire vppon their backes: they had so many priuiledges and immunities. Wherfore [Page] if Princes will suffer still, those that should be their subiectes to weare such Popish weedes, they shall not want Popishe practises, of such as delite in their olde Fathers liueries, by whome they had so many commodities.
If Maister Examinator say true, these ministers are worse then the Papists, for he calleth them Shrinkers, Schismatikes, Bellygods, Deceauers, Flatterers, hastening to the secte of Anabaptistes and Libertines, little differing from Donatistes, Disturbers, Factions, Scoffers, Biters, Snappers at Superiours like Pelagians, like Andians, Rogatians and Circumcellians, and smell of the Papistes.
What? Of the Papistes? All is like true. Would to God none of your side did more smell of Papistrie, nor of the other vices. Are they Shrinkers, that willingly giue their bodies to the prison, rather then they will departe from the simplicitie of Christ his gospel? was Paule a Shrinker, that would not circumcise Titus for y e false brethren? Nay they are Shrinkers, that turne back, as your men haue done. Eleazar was no shrinker, that would not eat swines flesh: neither the Mother nor the seuen Brethren, [Page] nor yet Daniell, nor yet Moses, that would yeeld nothing for commaundement. As for Schysmatikes they cannot bee, that cleaue so fast to Christe, that they will suffer nothing of Antichriste to come vppon their backes: and they holde onely of their heade Christe. Howe farre they are from Belly gods, all that knowe them can witnesse, and their deedes do testifie. And if you would put of those poisoned popish weedes, we would aske none other witnesse but your owne selues: who when you went apparailed as they doe, thought them as honest and godly as any of you were.
Cast off therefore this bloudie Beastes geare, y t maketh you so cruell against your Brethren, and call them no more, by the odious names of those monstrous Heretikes, Donatistes, Andians, Rogatians, and Circumcellians, whose Heresies your own consciences must needs confesse, that these true Preachers of Christe doe hate: but consider deepely in your hartes, and know assuredly that there is one Lord and Iudge of you and them: before whome this matter must once be tried, and all men that knowe them, and haue heard their doctrine, shalbe compelled to cleare them before this heauenly Iudge, [Page] of all these vile slaunders. Who hath spoken or written more plainely, againste the Anabaptistes, the Libertines, and other fonde sectes, than they haue done? who hath more euidently taught, and oftener called vppon the true obedience to their superiors? Doe they require any thing but onely the same, that Bucer, Martyr, Alasco, Caluin, Bullinger, Beza, Viret, Gualter, Musculus, and all the reformed Churches doe practise? How can they then be called Anabaptistes?
They call the London Ministers, eyther Anabaptistes or Iohnabaptistes. It is the one I am sure, I cannot tel what they meane.
They cannot be without great malice called Anabaptistes, who haue written and preached so plainly and purely against that perilous sect, against the Rebaptizing of children, against y e Iustificatiō of works, againste their fonde Communitie, agaynst their lawlesse life, that they call Spirituall, agaynste their deniall of Christian men to beare rule: for these are the cheefe of their opinyons, agaynste the whiche, these godly men haue cōtinuallie preached, and these errors will nowe spreade doubtlesse, seeing that so many good Preachers [Page] are put to silence. Howe be it in very deede, there is some cause, why they may bee likened to Iohn Baptist, for he, though he were of the Priestes linage, yet did hee renounce all their glorious garmentes, to begin our Christian Religion, in all pouertie and simplicitie, and herein our men followe his example euidently.
But they say, that your men denie to obeye Magistrates, as doe the Anabaptistes.
Nay there is great difference. The Anabaptistes denie all power and gouernement of ciuile Magistrates, as a thing vnlawfull. Our Ministers say that this power and gouernment, is an Ordinaunce of God most necessarie, and most lawfull▪ therefore they quietly suffer all euill at the handes of the Magistrates, onely refusing to doe euill at their commaundement. Thus did Iohn Baptist, thus did Peter, and Iohn the Euangelist, professing that they must obeye God, rather then man. Now God commandeth that we shall not do like the Idolaters: (which caused Eliah and all the good Fathers to haue their sacrifices and Ceremonies apart) but to cause them to turne to vs, and not we to turne to them, to abstain from [Page] all shew of euill, which caused Daniell to open his windowes, and Eleazar to forbeare the eating of lawfull fleshe. Yea God commaundeth to roote out the monumentes of superstition and idolatrie, and not to spare the Idolaters thēselues. This caused Iehoiada the Priest, to do that which he did. God will haue the idolatrous Priestes and their names to be abolished. God will haue the false Prophets ashamed of their garments, wherein they haue deceiued. Now though some Bishops, or some ciuile power will cō maunde these Ministers to doe the contrarie, they doe not resist the powers, but only aunswere with the Apostles: whether it be right in the sight of God, to obey you, rather then God, iudge ye.
Howbeit, this is the olde crafte of satan, to charge Gods seruauntes, as factious and seditious. Elijah, & Elisha, Michaiah, Isaiah, and Ieremiah, and all the true Prophets haue thus bin charged, & when the priestes could not cause the Princes to imprison thē, or to slay them, yet would they charge them as Amaziah did Amos, and Caunturburie of late did Leauer, y t they should not preache neare the court, and the great Citie, where the Prince was. Yea Christ and his Apostles, [Page] who preached most perfecte obedience Looke to this, O yee Magistrates in time. to God and to Gouernoures, were counted blasphemers of God, and despisers of superiours, Samaritanes and workers with Diuels. Therefore they must be content to be rayled vpon, and reuiled in this worlde, by pharisaical hypocrites, as their Maister was before them, and all his faithfull seruauntes. As for them they follow their M. Christ & his Apostles, in all simplicitie and puritie of life and doctrin, praying for their enemies, and still going forwarde in the Lordes businesse, whereas you followe the Phariseies and Papistes, counterfeite hypocrisie and crueltie againste Christes seruauntes. They crie, Come out from that Romish Babilon: looke not back to that 2. Cor. 6. 17. Esa. 52. 11. spirituall Sodome, flee from thence, touche none of that polluted ware. The Pope is Antichrist, and all that popish trash is poyson. Antichrist and Christe can haue no agreement, neither can their seruaunts haue any concorde.
Your men soberly say, that the Bishop of Rome may not be opēly professed nor prayed agaynste, and therefore you haue put out of your Letanie the prayer againste the Bishop of Rome, and his detestable enormities: [Page] but yet his liueries may be worne, and many of his lawes and traditions must needes be reteyned. Christes ministers doe crie with their Maister Christ, Pasce, Pasce, Pasce, which you graunte Sir Bernard, that you vnderstand not. But your Archeprelate of Caunturburie (as all England supposeth by his doinges) iudgeth this precept plaine follie. They crie with the Apostle Peter, to all pastors & Curates, Pascite, Pascite, feede 1. Pet. 5. 2. as much as lieth in you the flock of Christ: Your side say, Reade by thy selfe, or by thy Good stuffe for the Popes church. Iorneyman, or thy hireling that may serue two or three parishes, singe in a Surplesse, ring two or three peales at the Burialles, play vppon the Organes, chaunte in the Quire. &c. This geare is easily done, and pleaseth well the multitude. The Apostle Paule sayeth of himselfe, in the respecte of all Christ his true Ministers, that he hath a Stewardship committed vnto him, and therefore crieth: Woe vnto mee, If I doe not preache the Gospell. As for you and your side, you thinke this is a very small matter, and suppose that this maye bee done, Per se, vel per alium: though GOD sayeth playnelie, Thou thy selfe shalte tell them of their synnes, or else will I [Page] require the blood of them that perishe, at thy handes.
Agayne Paule sayth: preache tempestiue, intempestiue, in season and out of season. You say foure times in a yeare will serue to hire a preacher, or at the least to reade Homilies. And where God by Malachie commaundeth, that the lips of the Priest should keepe knowledge, and that the people shal require the law at his mouth: You require little or nothing of your English Priestes, but to saye the Catechisme, and to weare a Cappe, Coape, and Tippet. God sayth by Salomon: Where there is no Prophecie, the people perish: But you say, many of vs cannot prophecie, nor instructe the people: nay many will not take muche paines that way, and some dare stop the mouthes of the true Prophets and Preachers, because they labour to roote forth the remnaunts and reliques of the false prophets. Peter crieth to his fellow Elders, to be examples of the 1. Pet. 5. 2. 3. flock, not following filthie lucre, nor shewing themselues as Lordes ouer Gods heritage. What filthie gaine seeke you, and how many wayes? How are you Lords in names, in commaundementes, in spoyling and robbing true preachers, and casting of [Page] them into prison. Our Maister Christ saith, you shall not be such. Runne not headlong Luk. 22. 26. with the popishe Prelates and sworne enemies, from Christ and your Brethren. Are those papisticall Garmentes so poisonfull, that of persecuted Paules, they can make persecuting Saules, if they be once cast ouer your shoulders? Abhorre such poyson all you that be of God.
Diuers of the Bishops that now bee, did once loue and cherish their Brethren, and bare the crosse of Christ with them, whome now they molest & persecute, ioyning hands with the wicked worldlinges. What is the cause of this chaunge? In whome is this mutabilitie? The one sorte remaineth the same men, in Apparaile not altered, nor in harts chaunged, but in worde and deede, as they are wont to doe, detesting sinne and wickednesse, preaching the Gospell, with al faythfull diligence. Let them take heede, which forsake the fellowship of such, to ioyn themselues with the contemners of the gospell, the fornicators and the couetous, with Papistes, or with others, that walke not with straight steppes, but by their halting are turned out of the way, and whiche shewing themselues neither hote nor colde must [Page] be vomited out.
These Godly Ministers call vppon the Marke this good Reader, & praye for the same vvith vs. high Prelates for eccleasistical Discipline, and to haue the Churche reformed, as our Maister Christ appoynteth. Your proctors and maintainers, will haue none other Discipline than the Pope had, which was gainfull to the purse, and so groweth the corruption of maners worse and worse. These crie for the election of Ministers by their learning and maners, according to Pauls rule: and that the drunkards, and filthy couetous, the periured, the blasphemers, and such like be not suffred in the Ministerie: your side will not be so rigorous, for then they coulde not haue such chopping Chapleins, neither As Dios, & Grauet, and such like. could they themselues keepe in their hands so many Benefices.
To make an ende of a matter that is infinite and endlesse, these Ministers of Christ, as they themselues are faythfull Laborers: so teache they that hee that laboureth not, should not eate of the fatte of the flock: your proctors approue and maintain you that be loiterers, to deuoure the churche goods, the sweat of poore mens labors, and doe allowe proprietaries & improprietaries, drones to sucke the Hony combe, yea they maynteyne [Page] hogs, dogs, Wolues, Foxes, Symoniaks, Such as Parson Taylor, Parson. Buffin, & suche like. Vsurers, men, women & boyes, to spoile the poore lambes of Christ of al foode, both spirituall and corporal, and vnder the cloake of a few popish ceremonies, they couer all carnall filthines, as though god could or would be satisfied with ceremonies & trifles. This is the wisedome wherein your side, agaynst Christes Ministers haue to glorie, and if this be wisedome that you follow, than are the other in greate follie. But I doe feare that M. Examinator & his side, must heare: Apage Satan, ea quae sunt hominū nō Dei sapit. Your humane wisedome that you boaste of, is not of god, & therefore it is diuelish.
Did not I tell thee before, y t thou couldest be welcome to no good companie, neither that thou canst get any substanciall liuing, vnlesse thou leaue this rayling?
I knowe the olde Prouerbe, that flatterie getteth friendes, and truth getteth hatred, and that the greatest part, call good euill, and euill good, But I care not for such good companie, with whom, whosoeuer are partakers, to cōmunicate with thē in their sinnes, they shall haue their portion also of their plagues. Thou & I haue bin wretched sinners in our youth, & God hath spared vs [Page] long, and many times, and now hath set his marks vpon vs, to call vs euery houre to repentaunce: and shall we prouoke him, with new and straunge sinnes, that where strēgth of body fayleth, that wee can no longer follow the lustes of the fleshe, we shoulde ioyne our selues with the Papistes, the spirituall Sodomites, to tempt God worse ten times then before?
I pray thee Miles hold thy peace, thou makest mee tremble with thy terrible words, and by calling old things to remembraunce. And I tell thee that though the Papists were Theeues, and Robbers, and Sodomites, and soule quellers, and what thou wilt, yet are we none such, for we do all for policie.
Nay all your doinges are not policie. Haue you no religion? your church seruice is not policie, and in the Archebishops aduertisements, you haue lawes temporal, meere ecclesiasticall: your fasting dayes are not mere policie, for your Archbishop graū teth dispensations, for fortie shillinges, that men may eate flesh in the dayes forbidden Sana conscientia: as though he had authoritie ouer mens consciences, vnlesse they haue his license. And (vnlesse hypocrisie may be [Page] counted policie) there bee many thinges in your reformation, that will be founde fonde policie: for what is this, that both the phisition of body and soule must bee consulted Marke this prety stuffe. withall, before you may eate flesh? was not this once playne poperie? And what is the common babling of the Priestes, that cannot read to edification, and therefore make all the English seruice, like the old Mattins and Masse? Is it not that whiche Esaiah speaketh? Because this people come neare me with their mouthes, and honour mee with their lips, but haue remooued their hartes from me, and their feare towardes me was taught, by the preceptes of men: therefore will I worke a wonder amongst this people, for the wisedome of their wise men shall perish, and the vnderstanding of their prudent shalbe hid.
And let vs consider to whome God speaketh, by his Prophe tthese wordes. Is it not to a people that had no open Idolatrie at that present? neither yet mumbled their prayers in a tongue not vnderstoode, as did the papistes? But to y e Iewes that read & song the psalmes & scriptures in their own Marke well. mother tongue, howbeit they babled onely with the tongue like hypocrits, & the words [Page] were, as it were, of a booke fast sealed. Such trifling is nowe amongest you Englishe Chaplains. For when you haue reade ouer one place of the Scripture fortie times, yet you and your hearers are neuer the wiser. You say you haue done your seruice, as sayd the papistes. Now (if you keepe this hypocriticall shew, onely for policie, and make it to serue you politikely to win your liuings, or for to keepe the people in some feare, as Machiuel that Italian dogge doth teache) you may perceaue by this Texte of Isaiah, that Gods wrath will be the reward of your policie. Likewise you keepe Bona ecclesiae by policie, and do no part of your dutie. Is not this theft & robberie? Doth not Christ call them al Theeues, that enter not in by him, but for their own gain to rob and to steale? And will not they, and all men count him as a theefe (good Bernarde) that taketh great wages of a towneship to keepe their Kyne, their Swine, or their Sheepe, and suffreth their cattle to sticke in the myre, to perish in the ditches, their sheepe to rot and to run astray, where they list, and pulleth their fleeses of from their backes, and spendeth all that he can scrape from the flock, vppon his owne bellie?
Yes marie, that were a theefe indeede.
O Bernard, Bernard, this spiritual Spirituall theeues, the vvorste theeues. theefe is worse by farre, who robbeth soules and bodies, and by his euil example maketh the poore sheepe to think, that there is none other world, no God to punish, and therfore as he robbeth from them, so they may without peril rob frō him & al others. That filthy Rome is called the spiritual Sodom, Egipt, and Babilō, whom we should abhor, & from whom we must flie, so that we may touch no vnclean thing that cōmeth from thence. But what are all your policies in Religion, but patches plucked foorth of that Puddle? Your Lordely Bishops in names, in manners, in attires, and all their offices, fetche all their pompe from thence. Your Deanes, Archdeacons, Subdeacons, Chauncelors, Officials, & your Curats, & al their deckings and doings, & all your courts & consistories depend of popish lawes. Your fasting and your feast daies, smel of that old superstitiō and idolatrie, & the prophets strengthen the hands of the wicked, that none can turne frō his wickednesse. They are all vnto mee as Sodome, and the inhabitauntes thereof as Gomorrah, sayth the Prophet Ieremiah. [Page] They are not ashamed of their sinnes, they hide them not, yea they publish them and boast of thē, sayth Esaiah, yea they cal them good policie, so did Sodoma.
Take heede. A great light shineth vnto Be vvarned, O England Englande. Beware least it be not more easie at the day of iudgemēt to the Sodomits, then to the English mock-gospellers. But whereas you sayd Sir Bernard, that you do all for policie, I will tell you what me think were a good point of policie: The Pope & the papists count him an Apostata, and a renouncer of their faith & Religion, that weareth not such attire as they prescribe for the priest secular and regular. Therefore seeing the priestes and people of England, do professe with mouth, that they renounce the Good coū sell, and the best policy. Popes religion, this seemeth right policie, to cast away these garmentes, in signe of full detestation, that both worde and deede may consent together. Thus haue good men before vs, giuen vs a paterne of perfect policie. And what a policie woulde they that haue Abbeyes, call this, if the Friers and the Monkes should come agayne to their houses in their olde popish apparaile, and clayme their landes and liuinges, and saye they would be no papistes: they would saye [Page] their Mattins & Euensong in English, as the secular priestes doe: how woulde many of them, like of this policie:
My Lorde my Maister wil like it neuer a whit.
What if the crosse & Candlestickes, the Images and the Banners, and other popish trash (which are no worse then these things which you haue alreadie) shuld be offered you vnder y e name of policy: were this ani other, thā to bring in an english popery?
Nay the Bishops will neuer suffer this.
That olde Doctor Turner (reuerende in other nations abroad for his great learning, and amongste the Godly at home, for his great zeale, his trauailes, his perils so long sustayned, and his great constancie) did almoste thirtie yeares ago espie, and bewray vnto the worlde, the crafte of Satan, that laboured to make poperie policie, and so to goe aboute to cure the wounde of the beast, which being in it self vncurable, shold yet in another beast be cured: who shoulde doe all thinges that the first beast could doe before him, and so, after a sort shoulde cause men to worship the first beast, whose deadly wounde, was in this seconde healed. His inuention [Page] was pretie and pleasaunte, of the The name of D. Turners Booke. croppeeared Foxe, who now was become the Kinges beast, and the Kinges game, that no man might hunt it: wherein he worthilie reproued that foolish policie. Steuen Gardiner in his booke of diuelishe Sophistrie, maketh the substaunce of popishe religion to stande vpon Garments, and such other Popishe inuentions, euen as the riche Merchauntes substaunce standeth vpon farthinges. Is it a good policie (I aske thee Bernard) to maintain the Popes substance, and to defie the Pope:
Nay, fie on that policie.
The Pontifical (which is the booke whereby the Priestes were made) calleth these garmentes vestitum religionis: Not only putting holinesse in the garmentes, but also meaning, that hee receaueth that Religion, whose garmentes hee weareth. But our religion lefte vs by Christ, and practised by his Apostles, is none suche. It standeth not in Visars, shewes nor garmentes, but in the power of Gods spirite, and the faithfull vttering of his holy worde. The beautie of Christe his Churche is inwarde: his Priesthoode is spirituall: the Ministration of his Sacramentes must bee simple, [Page] withoute pharisaicall shewe, as hee and his, haue lefte them vnto vs by writing.
But Miles, I pray thee, Is it not a comelie thing, to haue some faire and costlie garmentes, in the ministration of the Sacramentes?
No, Bernarde, for that were either Iewishe or Idolatrous. And in these outwarde shewes, they both would exceede vs, Note. for their riches & wealth: and because they put therein their holinesse, which wee may not doo. But we must followe our Maister, and not goe before his wisedome. The garmentes and Ceremonies which once were glorious and commendable in the Churche, because they were appointed of God for a time, did our Master Christe abolish at his cōming, and appointed another manner of worshippe, than was eyther in Idolatrous Samaria, or amongest the Iewishe at Ierusalem. And where doeth hee giue leaue to Peter, or to Paule, or to man, or Angell, to appoynte newe garmentes to serue him in, or to minister his Sacramentes therein: And if hee giue no leaue to any in his Churche (whome hee will haue to bee kept as a chaste Spouse to him selfe) to adde, [Page] or to diminish his doings, in ceremonies or garmentes: who is hec that dare take leaue to himselfe, but a companion of the Romish Antichrist? Neither canne these thinges rightly be called meere policie, which were a part of the popishe religion, and nowe is counted, causa sine qua non, in the ministerie and in the sacramentes, the cheefe poyntes of our religion. Are not all depriued of the Ministerie, that will not be thus disguised? May any other man minister the sacramēts but in this popishe apparaile? Is not the course of Gods worde stopped, that these may haue place? Doe not the people think, that neither Mariage, nor Baptisme, neyther The more is the pitie. the supper of the Lorde, can be rightly ministred without a surples? And what policie call you this, to maintain so fonde opinions of the people?
The Queene doeth commaunde it for policie, not for any Superstition, howsoeuer the fonde people doe abuse it.
Ah that your politicall Proctors eyes are so blinded, that they cannot see, that so long as the supersticious things remain, that superstition which hath bin so long rooted in the hartes of the people (wherevnto man is so prone by nature) can neuer be taken [Page] away. And therefore it were a most necessarie policie for the Queenes Maiestie, and all Christian Princes, to roote out from the eyes of the people, all the monuments of superstition & Idolatrie, according to gods commaundement, and the words of the first Iniunctions. Thus Moses, Ezekiah, and Marke this, O ye christian Magistrates, and frame your policie to christianitie Iosiah, destroyed the Idolls, and the Idolatrous monumentes, euen the Serpent set vp by Gods commaūdement, a signe of Christ, and a Sacrament of Gods fauour and mercie. And Iehu killeth the Idolatrous priests in their priestly garmentes. For none of these good Rulers could thinke, that theyr commaundement was able to turne superstition into policie: neyther had they any such power or authoritie, because God had commaunded the contrarie.
Besides this (to looke vppon the matter rightly) ther is nothing that toucheth Christes religion more neare, than the maner of making of Ministers, and the forme of the ministring of the Sacramentes. Wherefore nothing is further from policie: like as in the appointing of these twayne, Christes simplicitie is cleane contrarie to humane policie. Therfore is it no marueyle, though mans wisedome do not like it. [Page] I haue also reade in a Booke of that Godly Father Martin Bucer, (whome your side boasteth of so muche) that the tenthes and the firste fruites, taken from the Benefices, are sacriledge and robberie, though they bee called meere policie. All is not good policie, that beareth the name of policie, For these wicked impropriations, pluralities of Benefices, adoration of the Sacrament, excommunication and absolution for money, & many moe popish practises, haue nowe the name of policie. But cursed is that policie, that maynteineth any popish polling, idlenesse, superstition, or Idolatrie.
Why? may not a King cōmanud such thinges for good purposes, that the Pope hath abused?
Both the commaunder & the obeyer Note this. haue theyr limits, in Christ, not against Christ, in the feare of the Lord, not against the will of the Lorde, to edification not to destruction. Howbeit, it were too long to aunswere all that maye herein bee sayde, and the euils are too euident, so that muche needeth not. But this must all Christian Princes knowe, that the King him selfe is bound to haue Gods booke hy him continually, [Page] and thereby to directe his policie, that he turne neither to the righte hande nor to the lefte. For when he casteth away the worde of God from his policie, there is no wisedome therein. I coulde tell you further of licences and dispensations, and Looke in the ende of this Booke. other Popishe Lawes, whiche are couered with the cloake of policie. Howebeit, all this is but a cropping of that Romish Rainoldes eares, and so to bring in an English Poperie.
Nay Miles, you are far ouerseene, to call this an English poperie. For you are bound, not onely to obey your Prince, for feare of punishment, but also for conscience sake.
This sentence of the Apostle, doth bind vs in conscience, to haue a loue and reuerence vnto our Prince, as vnto Gods Lieuetenaunt, and of a faithfull harte & conscience to obay him and to assiste him with our bodies, and to ayd him with our goods, so long as he doth this office, in maintening good things & good persons, and punishing euil men and wicked doings. For this cause doe we paye tribute, sayth Paule, that the Prince may be able to mainteine the good, and to punish the euill, as Gods Minister. [Page] For example. All the people were bound to assiste Moses, in destroying the Idolaters, and that Idoll in the wildernesse, & to helpe him with their goods, in the making of the Tabernacle: and to ayde Iehu, in destroying the Idolatrous priestes, and Temple of Baal: and to obey Hezekiah and Iosiah, in the destroying of the Idolles and Idolatrous monumentes in their times. But no man was bound to obeye Ieroboam, Ahab, Iehoram, Ahaz, or any of y e wicked kings, commaunding any superstition or idolatrie: though for conscience sake, because GOD placeth euill men ouer vs for our sinnes, we may neuer ceasse to do our duties towardes them: which is, firste to giue vnto God our selues wholie: then, to giue vnto Caesar that which apparteyneth vnto him, such tribute and seruice, as is requisite.
As cōcerning wicked commaundements, we must say, That we must obeye God rather Act. 4. 19. than man. For Israel is sore threatened, that Gods wrath shal come vpon them, because they walked after the commaundement of the King. And though Iosiah had taken away, all the Idolatries and superstions, which Manasseh his Graunfather had set vp, and his Father Amon had maintayned: [Page] yet was it so farre of, that the cōmandement of those two wicked Kinges, coulde excuse the people, that notwithstanding some repentaunce in the dayes of Iosiah, the Lorde turned not from the fierce wrath, where with he was angry against Iuda and Ierusalem, but put them foorth of his sight, for the sinnes of Manasseh: Whereby wee may see, that we may not obey any wicked commaundement of any Prince, vnlesse we will expose our selues, to Gods heauie displeasure, as that people did, whiche obeyed the commaundement of Manasseh.
Wherefore as our conscience doth binde vs to obey the Prince commaunding good thinges, and punishing the euill, so doth our conscience (which shall accuse or excuse, at the great day) teache vs, that withoute any resisting, euen praying to God for the euill Prince, we may disobey any such commandement, as may in any wise withdrawe vs from our duetie towarde God, as we haue a manifest example of Daniel, and his three companions, refusing courtly delicates, and in other their actes afterwarde. As also wee haue this playne commaundemente, to abstayne from all shewe of euill. Yet doe wee graunt, as I sayde before, that in all Godly [Page] policies, wee doe owe obedience in the bestowing of all that we haue.
What callest thou Godlie policies?
All Godly policies are furtherances to the keeping of Gods commaūdmēts, wherein the cheefe and firste is, the precise honouring of the true God, and therefore the abolishing and abhorring of all Idols, and of all their monuments.
Is not loue, charitie, and concord, the fulfilling of the law? And these are made for loue and concorde, therefore this is a policie furthering Gods law and commaundements, and so I heard Maister Doctor reason with a Minister.
Sir Bernard, I did maruell where you had gotten this Logick and Diuinitie. But first I doe aunswere, that for the keeping Marke vvell this and beare it avvaye. of the first table, the loue of God that I spake of before, and therefore the detestation of Idols and al idolatrous monuments is necessarie. And all Princes are bounde to make suche Lawes, as serue herevnto. Then followeth the loue of our neighbour, as the rule of the seconde, whiche loue yet must bee in GOD, in Christ, and in veritie. For cursed is that concorde that is [Page] in falshoode, in hypocrisie, in Idolatrie, or briberie. Yea cursed is that concorde, and cursed is that Policie, that hath not Gods worde to warrante it. For it is darkenesse and vanitie. What fellowship hath lighte with darkenesse? Righteousnesse with vnrighteousnesse? What concorde hath God with Beliall? Christ and Antichriste, the sincere Gospeller, and the polluted Papist? Wherefore separate your selues from them, touche none of their filthie geare, so haue you a promise, that God will receaue you, and be a father vnto you.
There is no suche warraunte of youre Proctors policies. And howe canne this be a good policie, to compell the Ministers of God, agaynste Gods warrante, to bee like the Idolatrous Priestes, and to weare their garishe geare? Howe canne they bee like that blasphemous Priesthoode, whiche fighte with all force agaynste that Priesthoode, and labour by all meanes to abolishe it? Or how can this bee a good policie, to bring Gods plagues vpon Englande to set Godly men at variaunce, to stay and hinder the course of Gods worde, to cause the enemies, Harding & his fellowes to triumphe, and to waite for an ouerthrowe of both [Page] partes? But the mayntenaunce of these supersticious and idolatrous monumentes causeth all this, therefore there is in them no good policie, but a manifest hastening of Gods great plagues, that haue so long hanged ouer Englande.
I can see no cause why Gods plagues should come vpon Englande for this, seing the most part of poperie is put down, and we liue quietly.
Is not this a great plague of God Those that knovve not God his vvill, bee blinde, and see nor knovve nonothing. thinkest thou, that the cheefest Gospellers are together by the eares? one spoileth another of liberty and liuing, and the papistes true quietly indeed, & laugh in their sleeues. Is not this a plague, that where there bee so few Preachers of Gods Gospel, in so great a realme, the most paynefull labourers are put to silence by them, that should seeke for labourers? And as the Israelites destroying many of the Amorrhites and Canaanites, according to Gods commaundemente, yet liuing quietly for a while with the rest, and leauing some relikes and remnaunts of thē, by their own negligēce, fond affection, and foolish policie, were continually corrupted, polluted, and plagued with these wicked remnauntes, by Gods iust iudgement: So [Page] is it to be feared here in Englande, that the abolishing of muche Poperie according to Gods will, and the reseruing of some superstitious and idolatrous reliques of the same by negligence, affection, or policie to haue quietnesse, should cause this realme still, to be poluted, corrupted, and plagued with papistes and poperie.
If you could prooue these thinges supersticious and idolatrous, you said somewhat to the purpose. But that I cannot see.
Was there any thing more idolatrous Vnlesse mē. vvill bee blinde, they must confesse this. or superstitious about the Idols, than the disguised garmentes, the Coape and the Surplesse, wherein they were censed, and serued? Were not they so mishapen and altered in forme, from all other garmentes, that they were in fashion monstrous, to any other vse, but about those Idols combersom and superfluous? Wilt thou be blind within and without? Haste thou not seene them occupied about the idols an hundred times? Agayn, to prooue them superstitious or idolatrous, small disputation serueth to thē, that will graunt poperie, to be superstition and idolatrie. For wherein played the Papistes all their popish pageauntes, but in [Page] this garishe geare? And Dauid counteth himselfe poluted, with the naming of the Idolles. Therefore woulde hee neuer commaunde Psalm. 16. any of his subiects to weare any of their garments.
The serpent was accursed, because it was an instrumente of Sathan to tempte Gen. 3. 14. man to sinne, and so is this garishe geare, that hath tempted man to superstition and Idolatrie. Not, but that the serpent, and the Diuel also, the idoll, and the Idolothite, the Coape or Surplesse, and the matters wherof they are made, are good by creation, but in that all these are altered from their creation, to bee the instrumentes of sinne, they haue gotten straunge names & formes for the Idols (and so the Diuell to be scrued therein) so are they superstitious, Idolatrous and abhominable. And for their Cappes and Tippets, were they not for that idolatrous and blasphemous Priesthoode, & them that take profite by the same, as they are now appointed for you English Chaplaynes?
Nay man thou wotest not what thou sayest, for many yong Schollers did weare thē in the Vniuersities, that were no Priestes at all.
Though yong schollers in the Vniuersities Marke this, ye Vniuersitie men. were compelled to weare them as Nouices in the Popes Schoole and religion, and were for the most part sworne to the Pope, by the order of their houses: yet when they were once maryed, and so paste Popishe priesting, were they Bachelers, Maysters or Doctors, they ceased by order to weare them. Thus at all tymes the idolatrous Papistes appoynted this your politicall apparell, for their owne sworne children. For this cause it is sayd, that Bonner was muche agreeued at those men, whiche were not of his religion, & yet would weare these garments and apparaile. For said he, they are Ornamentes belonging onely to our Religion. And therefore after his scoffing maner, hee counted them the honester men, that woulde not weare them, nor challenge that to themselues which was none of theirs. If any did forsake the Pope, were he Bishop or Archbishop, they plucked these rags from him with all violence, as they did from Cranmer, Ridley, and Hooper, So that it is no good policie, for this Realme of Englande that are enemies to the Pope, and the Pope vnto it, to leaue so many Souldiers in their enemies liueries.
[Page] Neither is it good policie of the Gospellers that weare this geare, to continue in that liuerie, forth of the which of necessitie, they must be turned, by their owne bande, if any Queene Mary (which GOD forbid) raigne ouer vs.
But consider betimes, you that maintain this filthie ware, that there bee many that wayte for it, which will reioyce to see you stripped out of these cloutes, as they haue done at your brethren: and that is y e cause, that they holde what they can, of their pope, and sow sedition amongest the Gospellers. Therefore I can see small policie, and lesse safetie, to ioyne with such false fellowes in so fonde apparaile. And I would be loth to be matched with suche companyons in my charge at Barwick. I cannot hate the enemie, Outvvarde notes to knovve Papistes. and loue his Ensignes, and what plainer Ensignes haue we of the popish priesthoode, than these garments that you would thrust vpon the backes, necks, and heads of christian souldiers? I abhorre them to the Diuell, as his vndoubted instrumentes, to holde the people in superstition, to cloake a filthie life, and to sow discorde amongst brethren.
But I trow that I haue reade in [Page] Saint Paule, that wee maye not alwayes vse our libertie to the extremitie, but muste doe some thinges, for feare to offende other mens consciences: which seemeth good policie.
It is true, the holy Apostle Paule sayth in this maner: Whatsoeuer is set before you, eate, asking no question for conscience sake. But if any man say vnto you, this is offered to idols, eate it not, because of him that shewed it, and for the consciēce sake, the conscience (I say) not thine, but of the other. These words make cleane against you: for first he telleth not (as you aleadge) what we must doe, but what we must leaue vndone, for other mens conscience. For he teacheth that we may not vse these Idolothites, that is, thinges belonging to the Idols, to offend any mans conscience, but rather abstaine from such libertie, and neither eate flesh, nor do any thing that may offend our brother.
Now marke this matter that we haue in hand. These popish geare were Idolothites, thinges belonging to Idols, in the wearing whereof, many good mens consciences are offended, and they openly tell you, that they were thinges wherein the Idols were serued, [Page] and that they are greeued to see you weare such liueries of Antichriste, & so they are offended in charitie, and can not vse you as Brethren as they were wonte to doe. Again, the papistes, and the weaker sort, that haue not bin fullie taught, doe still thinke and say, and teache others, that these are the things that belonged to their Masse, and to other popish idolatrie, and therefore al their poperie was not euill, seeing Christes Ministers and Sacraments cannot be without them. Thus their weake consciences are offended in fayth, and thinke their olde idolatrie good, and therefore cannot repent of it. Wherefore for the consciences of others (if there were no cause else) you should abstain frō this libertie, that you chalendge to your selues, in these idolatrous garments, like as Paule affirmeth, that he woulde neuer eate flesh, rather than he should be thoughte, willingly and wittingly being once warned, to eate any meate dedicate to Idols.
But hereby thou doest to much restraine our christian liberty seeing our conscience is free.
Although I might answere thee w t the saying of Ambrose, It is lawful for thee & with safe cōsciēce, thou mayst haue a wife, [Page] yet if she play y e harlot, she is to be reiected, and cast away from thee. Euen so the meate (saith he) if it be offered to an Idoll, must be spit out. This sentence of Ambrose agreeth with the decree of the Apostles, commaunding to abstain from idolothites. But Paul declareth that in cōmon vsage, where no mā is offended, we haue a libertie to vse things that are offered vnto vs, by the course and necessitie of this life, as the creatures of GOD without doubtfulnesse. Therefore I do graunt, that the Surplesse or such like, may be vsed in cōmō businesses, as to make The Surples may be vsed for a Porters vveede, or such like necessarie garment. it a Porters weede, or to lappe some course thing therein, as did Epiphanius with the vayle at Anablata, or to giue to some poore man or woman, that wante clouthes for their children. But to vse it in the Sacramentes in Gods businesse, is to make all the worlde to thinke, that wee which would seeme reformers of Religion, doo but trifle in Gods matters, and that wee neyther doo abhorre Antichriste, nor his hypocrisie. Therefore, as Iehu did well, in turning the Idolatrous Temples, into iakes, and in polluting the garmentes, with the bloud of the Priestes: So should we procede in true reformations, and all the faithfull [Page] Ministers of God, should be Trumpets to stirre vs forwarde, & not clogges to drawe vs backwarde.
What, you are to whote and to hastie, you thinke that Rome may be builded vpon one day. There bee many yet infirme and weake in Englande, with whome the Gouernors must beare for a season, vntill they bee stronger, and that is very good police, seeing they cannot reforme all thinges at once. And because such thinges haue bin creeping in by little and little, & haue nowe bin long vsed, they cannot be taken awaye, but by a long continuaunce.
Nowe I doe aske thee in Gods name, if thou doe thinke, that they go about to builde Rome againe, or to destroye it? A thing is muche sooner destroyed then builded: or canste thou tell mee this, howe long they will bee weake? or when all will bee strong? It is almost fortie yeares, since the Pope and poperie hath bin so long written and spoken against, and about thirty yeres, that his name (as a thing most odious) was commaunded by law of parliament, to bee razed out of all Bookes and places in Englande, and the Testament of Iesus Christ hath bin so long restored and published aamongst [Page] vs. Now if men be not yet confirmed in the knowledge of Christe, agaynste that Romane Antichrist, the Pope and his blasphemous Priesthoode, when will they be confirmed? when they are fiftie or threescore yeares old peraduenture, and haue bin taught so many yeares. But you know that the most part die before fortie, and who shal aunswere for them? Either howe knowest thou that Gods word shall continue in Englande tenne or twentie yeares longer, vntill men be no more weake? Either wil you tarry till men learne it in another worlde? Either is God so bounde to England, that he will not forsake Englande, as hee hath Remember Qu. Maries daies, O England, and repent in time. done his owne people, and many other Nations for the greatnesse of their sins? Nay, thou murthering Englande, that hast slaine so many of the seruauntes of God, whiche called for the fruites of the Lordes Vineyarde, and haste yet shewed no true fruites of repentaunce, but sworne and forsworne thy selfe in sundrie Parliamentes, and delightest stil in thy dregges, and hatest them to this day, that faithfully doe their office: thou [...]ust heare & feele this terrible iudgement, that the Lorde will let out his Vineyarde to others, that will deliuer him, the [Page] fruites in due season: and that also which he spake to a people of greater holinesse, than thou art, The Kingdome of God shall bee taken away from you, and giuen to a nation that shall bring forth the fruites thereof. And O ye time takers, & time waiters, which can finde no time to doe well, alleadging the weakenesse of others: beware that it be not your own weakenesse, which wold fayne please both God and the worlde, and therefore swim betwixt two waters. Is it not yet time to build and purge Gods house, when you haue alreadie builded, ceeled and Looke to this, O ye L. Bishops. trimmed your own houses? Beholde & you may see, in very short time, where zeale and care of religiō is without halting, al things are easily reformed after the word of God, & reuerently receaued. Beware therefore, that it be not of your own weakenesse, that haue not yet learned rightly to hate those vayne traditions and superstitious shewes of the popish priesthoode, but are content to be in such flauery your selues, and so woulde haue all others, rather then you will suffer any thing for the furtheraunce of the simplicitie and sinceritie of Christes Gospell.
Agayne, O ye politike Gentlemen, you are marueiloustie deceaued in this point of [Page] policie, that you woulde haue the truth to creepe in by little and little, a little in a lōg Marke this▪ O yee Gentlemen. time, as the snaile creepeth or the Serpent, because that after suche a flie sorte, came in Poperie, superstition and errors. For truth and error are of a nature farre contrarie, for if we doc not receaue the truth and imbrace it readily, and openly professe it at once, the longer we tarrie, the more are wee in daunger to lose it: Violentirapiunt illud, the violent plucke it vnto them by force. Wisedome crieth and thou wilt not heare, but makest a mock thereat: she will laugh at thy destruction, and mock when thy feare commeth. Thou shalt call, but she will not answere. Thou shalt seke hir early, but thou shalt not finde her. And I pray you must Antichrist so sitte, in Christian mens consciences, that they shoulde make any delay, to receaue Christ purely, and at all tymes, and defie all the inuentions of Antichriste? Or can men say for shame, that they abhorre that blasphemous Priesthoode of Antichrist, vnlesse they abhorre all the parts and the appurtenaunces thereof, garments, gestures and ceremonies? Is he a true Christian man that doth tarry thirtie or fortie yeares to see whether the world will change [Page] or no, before that he will chaunge from the traditions of Antichrist? Or is he a faythfull seruaunte to his Lord or Mayster, that doth think himself honoured, and not dishonoured, Mark these similitudes. with the wearing of the liuerie of the manifest enemie to his Lorde and Maister? Is he a good naturall brother that resoyseth to go in the same disguised garmēts with the murtherers of his brethren, and wherein yet his brethren are persecuted? Or is he a louing sonne to his Father, that will make himselfe like the mockers of his father, and decke his body with that attire, wherein his father was customably derided? Nay doubtlesse, if wee either loue Christ, or hate Antichrist, if we eyther loue God, or his true Ministers, or beare any affection towards our persecuted brethrē, we must bee more zealous. Wherefore after that it hath bin nowe, for a long space preached againste these relikes of the Romane Antichrist, they ought vtterly to bee abolished and abhorred: As the Apostles, after that they had preached in Antioche, did playnly forbid the filthinesse of Idols. And if the higher powers will not do it, yet they that haue knowledge, and haue preached against such filthinesse, ought by their deedes [Page] to confirme their wordes, and to keepe their own bodies pure, frō such superstitions, as they blame in others: and they that haue bin conuerted from Idolatrie and superstion, haue done this at all times. Surelie it is a taken of great weaknesse of faith, that men are so slacke to abolishe these Idolatrous garmentes. And much more weakenesse appeareth, when the Preachers themselues, do maintaine by their doinges, that, which their wordes denieth.
Furthermore, wee doo see the fruites of faith verie slenderly to appeare, amongest the greatest mainteyners of this hypocriticall Looke into all other reformed churches. geare: and that all thinges do proceede more liuelie both in fayth and in manners, where the weedes of Poperie are vtterlie abolished. And surelie, if wee rightly consider it, we ought not to beare w t, nor to suffer any token of Antichrist, any more than Moses, Ioshua, or Iosiah did of the olde Idolaters, because there may be no concorde, no agreement, no cōmunion, no partaking betwixt Christe and Antichriste, the faythfull and the infidell, God and the Diuell. For whilest the Gospellers doo vse such popishe trashe, they confirme the ignoraunt in theyr errours, and thei comforte the maintainers [Page] of such fooleries, and they hurte the faith of the weake. All this is to prouide for your owne quietnesse, your owne safeties, & your VVhat is this but hypocrisie. owne bellies. For many of you woulde else doe otherwise, yea and priuately will not stick to wishe them at the Diuell. And thus doe you gratifie Christes enemies, and such as are but shrinkers & traitors vnto Christs cause. For doubtlesse there can none other but such striue and contende so bitterly, for y e retayning of any popish trifles. Although I doe graunt, that some of simplicitie, or for the wante of the true zeale of Gods glorie, may for a space beare with such apish toyes. But to depriue, & to spoile of their liuinges and liberties, any one faythfull preacher for the refusing of these, doth declare playnelie, that there is no loue of Gods worde, nor of Gods Messengers. And this may iustly bring Gods wrath vppon all the commaunders and consenters therevnto: but especially vpō the Lordly Bishops, the procurers and executioners of such commaundments, which they should cheefely repulse, to defend the faythfull Preachers, though it were with the losse of theyr liuinges and their liues.
O Bishops, are yee not in this poynte, [Page] those seruauntes whome the Mayster of the housholde hath appointed to giue meate to their fellow Seruauntes, in due season, and they like euill seruauntes, neyther will giue them foode themselues, as they ought to do, (I speak of the chief persecutors) nor suffer such as would to doe it, but smite their fellow seruauntes, whiche woulde fayne feede Christes flock, taking part themselues with them, that are drunken with popish traditions, with the adulterers, open and knowne enimies to Christe and his Gospell? Doth not our Maister Christ speake of such? saying: The Mayster of that Seruaunte will come in a day when hee looketh not for him, and giue him his portion with Hypocrites: there shal be weeping and gnashing of teeth. Repent ye proude Prelates, and ioyne handes once agayne, with your poore persecuted Brethren, to roote oute all poperie, or else your fall will bee perilous.
I tell thee man, thou art so hote and raging, that I am wearie of thy talke: But if thou wilte reade Mayster Examinators Booke, it wil calme thy warlike spirites.
If a Souldier ought to be hote and [Page] earnest for his Captaine and his Coūtrey, I knowe my Captaine is Christe, and my Countrey is aboue, for the which I can not be to zealous. And as for the Sophistrie & proude wordes, that your Maister bringeth against the London Ministers, thei can not beguyle me. And I suppose that his examinatiō, is examined alreadie. And if mē may be permitted to examine it, by Gods booke, it will soone be founde faultie.
Well, yet me thinke, that he hath one argument (that the Ministers must all be in like garments, for concorde & amitie) which can not be aunswered.
It is the likenes of maners, not of garmentes, that maketh concorde and vnitie, sayeth Cicero. And Paule requireth of the Ministers like doctrine. A man and his wife need not to be put in one garment, neither may they so be, though in them be required most perfect amitie. Much lesse needeth the Lambe and the Wolfe, the sheepe and the Butcher, the Christian and the Papist, the loyterer and the labourer, to be so matched together, y t one can not be knowne from the other. For this is confusion and no good concorde. Therfore the Lord commaundeth, that wee should not match together [Page] vnequall things, as the Oxe and the Asse, nor to sowe the grounde with diuers seedes, nor to weare a garment of linnen & wollen. All the which things are written to teache vs to beware howe we do mixe & matche together, thinges that haue no concorde, as true and false religion, which can haue no more vnitie, than light and darkenesse. Ephraim may not mixe his religion with the Gentiles, saith Hosea. No more may the true Ministers of Christe, and the Idolatrous priesthood of Antichriste agree together in any wyse. The holy Apostle S. Paule, hauing regard to such matters, writeth thus, as was before noted: Be not vnequallie yoked with the infidels. For what fellowshippe hath light with darkenesse? 2. Cor. 6 14 15. 16. or, Righteousnesse with vnrighteousnes? What concord hath Christ with Belial? or what part hath the beleeuer with the infidell? &c. Wherfore come out from among them, and separate your selues, sayeth the Lorde, and touche no vncleane thinge: So will I receyue you, and I will be a Father vnto you, and ye shalbe my sonnes & daughters, saith the Lorde. Loe, in refusing the fellowshippe, in flying from them, and touching no vncleane thing of theirs, we haue [Page] God ready to receaue vs, and to shewe himselfe a father vnto vs. Therefore to obtayne this assuraunce, we must defie the concorde with the papistes, and the amitie with all Idolaters, and cause them (if it bee possible) to turne to vs, but we may turne to them in no case. For therefore was Ieremiah the Prophet forewarned, that he should stande agaynst them like a brasen wall, and that he should not feare their faces. So ought we to stande agaynste all this Idolatrous geare, which yet beareth the marks, the names, the formes and fashion of the Idolatries and superstitions, wherin, by that blasphemous Priesthood they were abused. And, how doe you stande agaynste them? Or how doe you flie from them, when you are fayne to hyde your selues vnder their Idolatrous Garmentes? Or howe can the true Christians be at concorde with them, who haue a contrarie commaundemente? And what concorde I pray you, was there at anytyme betwixt the true and false Prophets? as betwixte Michaiah, and them of his time: Isaiah, and them of his tyme: Elijah, and the Priestes of Baal. Eliiah would needes haue his Altars and ceremonies aparte from them, and derided their doings, [Page] aud caused the people to kill them. Ieremiah and the clawbackes, that then liued, had Examples of holy mē, vvhiche detested Idolaters, and their fashions and rites. small concorde together. Amos, and the high Prieste Amaziah were at greate variaunce. Paule and his fellow Phariseis, had small amitie or concorde together, after that hee once came to Christe, for they persecuted him in all places, and beate him, euen at the iudgement seate. Finallie, this is euident to all Christians, that there was no concorde betwixte Christe and the Priestes, the Scribes and Phariseyes of his time. And are not the Papistes worse than any of these? Can wee haue no concorde, which are of Christe, vnlesse we creepe vnder their Coates, and hide vs vnder their Coapes, Caps & Tippets? Yes doubtles, in me you shall haue peace sayth Christe.
Let all Christes faythfull souldiers, follow Christ their Captayne therefore, in all simplicitie, and defie that concorde with Antichrist. The daye shall come, that oure Christe shall scourge oute these Popishe Iohn 2. 15. Chapmen, like Dogges, then shall these haltinge Neutralles, hyde their heades, whiche fondly patche Christe his Religion, with the Popes, and make an Englishe Bishop and an Englishe Prieste of these two [Page] orders, ioyning fire and water, heauen and hell together, to make a cōcord. And marke the Monkes and Friers, & those close Maisters, that dwell in the Monasteries & great Churches, which are bounde so straitelie to keepe conformitie in garmentes, and thou shalt finde amongst the findes of hel, no greater hatred, nor more diuelishe discord. Now contrariwise, these poore persecuted men, keepe concord so much as in thē lieth, with all men, and followe the rule of Augustine, which is, that whosoeuer (as farre as he is able) doth correct that, whiche is amisse, or that which he can not correct, without disturbance, doth exclude it, or that which hee can not peaceablie shut forth, yet with his equitie and well doing, doeth disalowe it: such a man is peaceable, and free from the curse. And this in very deede, is the office of all true Preachers, when they can doo no more, yet to reforme them selues, & by their vprightnes, to giue example vnto others.
Well Myles, I do warne thee as a friende, to beware what part thou takest: for my Lords the Bishoppes, and the other Prelates, that weare this geare, doo counte you all Schismatikes, because yee departe from them: and if ye will not returne to cō cord, [Page] and agree with them, they wil trounce you all. They will not lose their credite, nor yeelde to a sorce of beggers.
Thus Christ alwayes, & his poore little ones are despised of the worlde, & they neuer feele the power of fayth, that stand vpon their honour and credite: and we depart not from them, but from their popish trashe. But we reuerence them, and woulde fayne ioyne with them, to the furtheraunce of the Gospell: notwithstanding y t in this pointe, we can not allowe them, as also we haue testimonie of them selues, that herein they mislike their owne doings. And wee aske this question of them, with what assuraunce of conscience, they do departe from the simplicitie One principal question. in Christe, wherein they liued with vs heretofore, to take vnto thē agayne these knowne liueries of Antichrist? As also how they wil aunswere at the day of iudgement, this spoyle of our Preachers, and this stopping of the course of Gods Gospell, & why they do oppose them selues, & striue against vs, who, in their owne conscience, doo seeke to banishe the Romane Antichriste, and all his relikes forth of Christes Church, which is both their and our duties? And therefore we do admonishe them in the Lorde, that [Page] they doe not departe from Christe and his members, neither separate those from their companies, whose doctrine they know and confesse to bee sincere, whose life also they cannot reprooue. So neyther they nor wee shall bee founde schismatikes, but wee both shall come to the true concorde, whereof we are assured, whilest we drawe nearer & nearer to Christe, and flie further and further from Antichriste, a greate deale of whose drosse and tirannie lieth yet hid in their Courts, Coates and Titles, and tirannical oppression of their brethren.
We desire a concorde in Christ with you all, but not without Christ: in veritie, but not in poperie. And we doe marueile howe you dare departe from the libertie and simplicitie, that Christ taughte his schollers to vse in the ministerie and sacraments, to this seruile slauerie, to be bound to Antichristes traditions, to cause y e poore people to think, that the supper of the Lord cannot bee celebrated without kneeling, & without Wafer cakes, and that his Ministers can haue no ornamentes, but Popish caps and tippets, idolatrous coapes and surplesses, plantes which y e heauenly father neuer plāted, which should be rooted out now when the Gospell [Page] hath bin so long preached amōgst vs, or else doubtlesse this gospel wilbe taken away frō vs, & giuen to thē that wil bring forth better fruits, both in y e weeding out of such wicked weedes, & also in the exercise of christiā life. O Lord what a heap of antichristiā lawes, customs & traditiōs, are yet reteined by the Reade the Tables in the ende of this booke. Bishops? And yet they sweruing frō christ, in so many thinges, dare call their Brethren Schismatiks. But I do aske thee Bernard, if y t Iohn Baptist were a schismatike for departing frō the Leuitical priesthoode, being born of y e order? or brake he any good order, because he would not minister Baptisme (y e first sacrament of our religiō) in an Ephod, or some other Priestly Garment? Or was y e baptisme of Iohn, or of Philip, or of other y e Apostles worse, because they ministred it in their vsual garmēts? Either is baptisme or any other ministerie, higher in the church than y e preaching of Gods word? which yet your selues will not tie to these garmentes, as you do the sacraments? What Egyptian blindnesse is this? Agayn, was Paule a Schismatik, for departing frō the Scribes & Phariseis? were y e Apostles schismatiks, for refusing the washing of y e hands, & other traditions of the Gouernors? I trowe not. [Page] Neither then are we Schismatikes, for departing from the blasphemous priesthoode of Antichrist, the popish Pharisees, goe we neuer so farre from them, the further, & faster that we depart from them, the more happie we are. And let all men consider, that we departe in nothing from the godlie Bisshoppes, and other learned Brethren, but whereas they do leane to them, whiche are their and our enemies. And surelie, he is accursed of God in this pointe, that either for feare, or fauour, will maintaine any of that Romishe harlottrie, to the offence and molesting of his brethren. Wherefore, I must needes here speake, to all that vnfeinedly loue Christe, which can not but hate Antichriste.
O ye flocke of Christ and faithfull souldiers of that heauenlie Captaine, Flie from this paynted harlot, and giue her double Reue. 18. 4. for that, which she hath done to you. Delight not in hir garish geare. Gods terrible iudgement, shall shortlie be executed, vppon this spirituall Sodome, and vpon al that remayne in it, and vpon them that looke backe therevnto, because they will not receyue naked Christ, but that coloured harlot: bringing shewes, and trifles, to deceiue y e world, [Page] which can haue no concorde, with the chaste spouse of Christe, no more than can bee, betwixte a pure Virgine, and a filthie harlot, betwixte the milde Sheepe, and the cruell Wolfe. If the Aposile Paule called it Concision which was Circumcision: & said vnto Peter, that he walked not vprightly, as did become the truth of the Gospell, for the vsing of a Iewish ceremonie: can they imagine that they walke without halting, that vse yet many popish Ceremonies? and still iet vp and down like the Popes Churchmē, in y e Romish rags abused to Idolatrie? You ran well once when you ran from them, as Paule saith to the Galathians of the Iewish ceremonies. Therfore doe you run wrong, when you run to them agayne. If you build that whiche you haue destroyed, you shewe your selues transgressors. Who hath called you backe that you doe not obey the truth? This perswasion commeth not of him that called you. A little Leauen corrrupteth the whole lumpe. These cursed patches of Poperie and Idolatrie, make all your doinges vnsauerie. You graunte, the Masses, Mattens, Diriges, and whole Priesthoode of the Papistes, to be detestable and accursed. Therefore their Altars, Altarcloathes, [Page] and all their instrumentes, and garmentes, are vnder the same detestation, as the accursed leauen of that blasphemous priesthoode. The golde and siluer and other ornamentes are forbidden to bee brought into your houses. And may you weare them with safe consciences, vpon your backes? May you not bring them into your houses? And shal they be ornamentes in Gods house, to his Ministers, and holy Sacramentes? No, no. We are commaunded, not to serue the Lord our God, as others did their Idolles. Finallie, did not God flaye with the sworde of theyr enemies, his owne people, for this onelie cause, for that they kept about them, things belonginge to the Idolles of the Iamnites.
Tushe, these olde histories are for the Iewes: they belong not vnto vs.
O blinde Bayarde, hast thou neuer read nor hearde, That whatsoeuer is written, is written for our learning? For these Iewes are dead, and they that liue nowe, are out of Gods fauour, so that these histories muste teache vs Christians, what God hateth. And can we imagine, that God is chaunged? or that hee hateth Idolatrie, or all that to it belongeth, anie lesse nowe since Christe came into the worlde, than hee dyd [Page] before? or canst thou, or anie of thy side, shewe any cause, why God should hate it lesse nowe vnder the sight of the Gospell? Wherefore if God so hate it nowe, as hee did then, he abhorreth yet still all the monumentes and instrumentes of the Idolatrers and Idolles, as he did then. And therefore doth require all them that wilbe accounted his children, to do the like.
Why sir, if you be so scrupulous, you must burne and consume al with fire, as Israell did the groaues, the altars, & other thinges about the Idolles.
The Textes of Moses & Isaiah, before alleadged, do binde our consciences to abhorre the Idolles, and their ornamentes, as things polluted, by the abuse, and abhorred of God: so that we may not haue them in honor and estimation, in the seruice of the true God, as the Idolaters had thē, in theyr Idole seruice. Although, as the earth is the Lords, so may we make all thinges to serue our necessitie, doing al in the feare of y e lord, without offence, as Paule dooth expounde this doubte vnto vs. And though in the olde lawe, the outwarde worke of destroying of the Idolles, and all their appurtenaunces, was chieflie cōmaunded to that people, & to [Page] their Gouernours, yet the ful detestation of all Idolatrie, and of the monumentes and names of idolles, is a law that must last for euer, in the hartes of the children of God, because God their heauenly Father, hateth it, as a deniall of his Maiestie, & calleth the creatures seruing therevnto accursed, not in their nature, but in their abuse, whiche corruption and curse, can not but remaine, so long as the same in forme, fashion, & name, doe remaine, to a church seruice, as they did before. Now seeing that we know, these popish garments obtruded to the church, to be such as serued to popish Idols, and to beare the name stil, & the forme of the same, which Antichristes order hath vsed, & are y e known garments of that idolatrous priesthoode, in the court and the countrey: haue we not iust cause to abhorre thē as filthinesse? To defie them as pollutions? To detest them as Idolatrous? For doth not Augustin, writing of like matters, say thus: I doe charge you before God and his Angels, that you go, neither to those diuelish feastes, which are in the church, and at the Fountaines, or in the groues, & if any thing be sent vnto you frō thence, abhor it & detest it, as though you did see therin, the Diuell himselfe and [Page] refuse it so wholly, that you suffer nothing of that accursed feast to be broughte into your house. For the Apostle sayeth, that yo cannot drinke the cuppe of the Lorde, 1. Cor. 10. 21. and the cuppe of the Diuels. Nowe these Popish garmentes, are patches left of an idolatrous feast, worse in this poynte, than the fleshe of the olde feastes, or the Fountayns, or the Trees, because the formes and names of these thinges, were not chaunged. Wherefore if we may not bring them into our houses, our Ministers maye not weare them, in the administration of Christes sacramentes.
Why Miles you are too straight. Christe and his Apostles did come into the churches both of the Iewes, and of the Idolaters. Therefore S. Augustine, will permit more, than you say.
I woulde wish them to come to the churches, as Christ did, to whip out y e wicked: or as Paul did, to preach against their idolatries.
But it seemeth by your former cō munication, of the full abolishing of thinges abused, to the Idols, that you woulde also haue the churches destroyed.
In the dayes of King Henry the [Page] the eight (the hammer of the papistes) they beganne this thing, well in my iudgement. For they defaced and destroyed at that time all the Churches that were principally appointed for Idolles, as Walsingham, and such Chappelles, and Abbey churches, as were not buylded for the administration of Christes Sacramentes, but for superstition and Idolatrie. Yet suffered they to stande still, such as were ioyning vppon the same walles, as in other places also, such parishe Churches, as were appointed for the assembling of the people, for prayer, and the Sacramentes. In the which, though all was corrupted, yet because of the necessitie, that such places must be had: Nowe when true prayer is, or should be restored, and the Sacraments reformed, the true Christiās may enter into these Churches, that were founded for Christian people, as into their owne goodes, holden from them by theeues and robbers, euen as, after the same sorte, wee do plucke with violence vnto our vsage, the bookes of the scriptures, which the papistes did hide from vs. And thus do we enter into our own possession, and put out the theeues marke, that had stollen these things frō vs. And that is the cause, that we may leaue no [Page] marke nor monument of superstitiō, or idolatrie, in vestures, or gestures amongest vs, whereby those vsurpers might renewe their clayme in anie wile. Thus did Moses, Ezechiah, & Iosiah, and others, that are commē ded in the scriptures. For the verie names (and therefore all the garishe shewes of the Idolles) haue alwayes bin abhominable to the seruauntes of God, as Dauid in the person of the faithfull confesseth. And the Prophete Zephanaiah pronounceth, y t God will cut away from his people, the verie names of Chemarims, and the Idolatrous priests, and the remnaūtes of Baal. So that we haue playne wordes, for the destroying of all the remnaunts, especiallie the Idolatrous garmentes. For of them speaketh y e same Prophete by name also afterward: like as Isaiah named the Ephod which was the priests garment: and Moses commaundeth to ouerthrowe the Altars. Isaiah biddeth beate thē in peeces, like chalke stones. And God himselfe by many of his seruauntes teacheth to roote out Idolatrous monumentes.
Nay, but these are nowe no Idolatrous garments. For the Idols are alreadie taken away, & destroyed, & these garmentes are nowe commaunded, to be the liueries of [Page] the English Priestes, and to be their ornamentes, to decore the church seruice, and the sacramentes.
And I pray you what was Baals Altare? What were Baals Garmentes? What were Baals Priestes, after that Idol Baal was destroyed? Ceased they then to bee idolatrous Garmentes? They were at the leaste the remnauntes of Baal, whereof Zephanaiah speaketh. What is the Popish Altare, the Pixe, and Superaltar, and such other monumentes of the Masse (I pray you, nowe when the Masse is put downe) but idolatrous monumentes, or idolatrous remnantes at the least? What are the Massing gestures, & massing vestures, but open shewes of Idolatrie? And shal these be y e ornaments of those christian ministers, y t haue abolished the Masse, & all Idols? Eliiah the Prophet, caused y e people in the kinges presence, to kil all y e priests of Baal. And thinke you that that King, either woulde or coulde cause Eliiah straight wayes to vse, either the Gestures or Vestures of those Idolatrous Priestes? That good Priest Iehoiada, caused No Idolator or his Garmentes to be suffefered. the people also, to destroye the Altare of Baal, and slewe Mattan the cheefe priest of that Idoll, vppon his owne Altare, [Page] and who durst cōmaunde Iehoida, to weare that priestes geare for an ornament? Now, by what right then, may any of our faithful Ministers be commaunded, to weare any liueries, or tokens of that Antichriste, whom they labour to abolishe, or of those Idolles, which worthelie are destroyed? vnlesse it be for the same cause, for the which Iehu giueth so great a charge to bring forth y e garmēts, and so to trie who will weare these poluted garmentes, and then to destroye them that will thus dissemble, in theyr popish attire & ornamentes.
Nay, God forbid, thou art to cruell, thy hande hath bin to ofte in bloud. And doest thou not see, that these garmentes doo make the Ministers to bee reuerenced and honoured?
O Bernard, thou lackest moe eyes than one, that talkest on this fonde fashion. I would be no more merciful, nor cruell, thā God him selfe is: who, if he will haue anie sinne terriblie punished by death, it is Idolatrie. For there is none that hee more hateth, or for the which he hath giuen greater charge to roote out all remnauntes. And this is most playne to them, that haue eyes to see it, that there can come no more reuerence, [Page] nor honour, to anie of Christes Ministers and Sacramentes, by these popish vestimentes, than to Eliiah or Iehoiada, by the garmentes of Baals priestes.
All the Papall ornamentes, are none other thinges else, but the Ensignes of his proude tyrannie. And double wicked are they in this pointe. Firste, that without Gods warraunte, they will weare these garmentes. Secondlie, that herein they seeke their owne honoures, wherein they woulde shewe their holines, and shewe themselues most pompous, where thei should appeare most humble and abiect.
Thus without Gods worde, if our Englishe gospellers, will needes followe the popishe pompous Priestes, whiche were but Apes to Aaron, and to other garishe Priestes of the Idolatrers, for to winne thē honour, they shalbe Simiarum Simiae, the moste foolish Apes of all other, who hauing Christe and his Apostles liuelie set before To many of this opinion. their eyes, still yet will followe counterfeites, forfaking light for darkenesse. Finallie, if anie honour be obteyned, it is this, that the ignoraunt people is made to beleeue, that the olde blasphemous Priesthoode, [Page] with their Masse, and the Englishe priesthood with their communion, are both one. And so it doeth mainteine, the honour and dignitie of the Popishe Priestes, and their Sacrifice, but it dishonoureth Christes true Ministers and Sacramentes. Christe our Sauiour and perfecte scholemaster, forbiddeth his, to seeke honour by pharisaicall shewes. And must our Ministerie seeke honour and credite, by popishe shewes & garments? As for Christes holie Sacraments, they can bee made more honourable, by no mans inuentions, much lesse by suche garmentes whereby they haue bin so dishonoured and defaced by the papistes.
Though they bring none honour to our priesthoode, (whiche I must needes confesse conuicted by thy argumentes) yet canst thou not denie, I trowe, but that they bring a comelie order.
Thou and thy fellowes can nothing skill of Christes Religion, whose decencie and order is not outward, in pompe, in garmentes, and in outwarde shewes, as is the Papistes ordure: (to vse Souldiours Frenche) for then naked Christ in y e cradle, his poore Baptisme in the Riuer, his poore last Supper, of so fewe dishes, with [Page] his poore Apostles, his naked hanging vppon the crosse, should be without order and despifed: and so they are contemptible, to y e sence of the fleshe, & iudgement of the world. But the comelines, in Christs religion (my friend Bernard) stādeth in y e renouncing of al y e garish shewes, of the vain world, & in an inward holines of y e minde, which bringeth forth a modestie, and sobernes towards our Brethren, and a zeale, feruencie, & diligence in doing our duties towardes all men, without anie confusion or tumulte, as our vocation & place serueth. And our maister Christ therefore taketh awaye all those outwarde trifles, that were before his time, as things vncomelie and vnmeete for his religiō. For what a thing were this, to put on a glorious coape for decencie, or a fine rotchet of rains, when a man must goe to prison or burning? Christes Apostles, and his true seruauntes, are euer readie to suffer with Christ, sharpe bondes: and therefore will not mocke the matter with silken tippettes, and stoles about theyr neckes, as do the papistes. So that I doo much maruaile, what decencie, comelines, or order you do cal it, y t the Maister must be tied with hempen coardes, and the seruauntes must iette vp and downe in [Page] flaunting silkes, and sarcenettes. I praye thee Bernarde, aunsweare of thy cōscience: Had this bin a comely sight to see Christ on the crosse, or tyed to a piller, with hempen coardes, mourning for our sinnes, and Peter and Iohn shaken their silken coapes, rotchettes and tippettes in the winde, and saying, Loe, wee are Christes Disciples and Scholers?
Nay, as thou sayest, that had bin a madde sight, and men would rather haue thought them to haue bin Iewish priestes, Scribes or Pharisees.
Thou sayest true. For these onely were they, that sought comelines by outwarde shewes, to please the foolishe worlde, which euer delighteth in trifles, & they were against Christe, because hee spake against such thinges.
Yet must they be borne with all for a space, hereby to giue milke vnto children, say they.
O my frend, al is poyson that plucketh vs from the simplicitie in Christe & his pouertie. Therfore is al poperie not milke, but poyson, the roote, the stalke, and braunches. Therefore it must bee cleane weeded forth of Christes garden, or else wil it grow [Page] againe, and choake the good hearbes: as we haue to much experiēce. And we haue borne so longe, that Englande waxeth worse and worse in life, and in religion.
Paule did be are yet w t the Iewes a long season.
It is a good saying, to this purpose, that the olde mother Synagogue, was to be buried with honour. But we owe no such honour to the Romane Antichrist. God did appoynt Circumcision and other Ceremonies to the Iewish church: but that where of Babylon, that made all the Kings of the earth druncken with hir golden cupp and paynted colours, appoynted these trifles, to hir bastardlie broode. And yet Paule rebuked Peter for vsing these ceremonies with y e Iewes: and he him self refused to circumcise Titus, when the false brethren sought to restraine his libertie, & to bring him into bondage. To such would he not giue place one houre, Gal. 2. 11. And must Christes Ministers giue place thirtie yeares to Antichrist in his traditions? or yeelde so many yeares to them, that labor to heale his wound? God forbid. And Paule did neuer yeeld, nor Peter neither to any Idolaters, whom they cō uerted to Christe, to weare their garlandes, [Page] or other priestlie attire, to winne any of thē: but alwayes cried, We come to call you from these vanities, to turne to the liuing God, and to Christ crucified, and to the receauing of the spirite, that ye waske no longer in carnall ceremonies, concision, or other beggerlie workes, elementes of this worlde, preceptes of men. &c. And the waye to winne the Idolaters, is (as Augustine sayth, and experience teacheth in many places) to forsake their solemnities, and let go God graūt vve may do this frō our hartes. their toyes. Then if they agree not to our trueth, let them he ashamed of their fewnes. Thus haue they worne out the papistes, in manie reformed Churches, and their garmentes also: where (by oure staggeringe stayes, nowe forwarde, nowe backewarde) thei that beare the faces of papists, swarme amongest vs, and drawe many backwarde, to their madnes.
But this seemeth a straunge thing to many, that men make this crime so grieuous now, whereas in K. Edwardes dayes, this apparell was vsed of godlie men.
That was but the firste shewe of the light, whereof thou talkest. Wee muste growe to further perfection. How bee it, euen then, good menne also dyd refuse [Page] it, as Hoper and Latimer, Bradforde, and many others, though not so famous. And These Popish Garmentes refused in K. Edvvardes time. Ridley him selfe (which for a space, by simplicitie was deceiued, as he in parte confesseth in his Epistle to Bishop Hoper) at his death calleth them, abhominable and foolishe, & to fonde for a vice in a playe. And howe violently and disdainefullie, were all good men, by disgrading, turned forth of those ragges, so soone, as the patched Papistes, came in place? Agayne, the maner of faste which Iohns disciples vsed, becing good men (though it were not Idolatrous, as these things are) was not therefore to be exacted of Christes disciples. But rather, for that it was an obseruation of mans deuise, corruptelie abused by the Pharisees, no more meete for the sinceritie of the Gospell, than olde barelles for newe wine, or newe clothe, for an olde garment, our Mayster Christ did reiect it. So nowe the filling in, and clowting vp of olde popish apparell, to the newe purenes of the Gospell, must eyther cause corruption, to burste and to lose the liquoure that is receyued, or else separation, to make the renting of the old from the newe more euident.
Maister Examinator sayth, that [Page] you haue none learned of your side, but such as haue bin brought vp in prophane occupations.
He is to impudent, that is not ashamed so to reporte, seeing it is so wel known that there be of our side, which are notablie well learned, some hauing fewe fellowes, or none in Englande, which may stoppe the mouthes of such slaunderers. Yea there is a great number, that will not feare to defende this cause against him, if he will set aparte his popishe arguments, sworde and power. Besides that, we haue the example of al the Those that haue eies to see, let them see. reformed churches, and of all the great learned there. And there is none of our side, (God be praysed) but that he hath some cō petent knowledge, of the scriptures, and in life verie honest, in comparison of your number: who for the most parte, can not reade a true sentence, and are eyther popish priests, or Monkes, or Friars, or Alehouse haunters, or boyes and laddes, and drunkardes, and dolces, that will weare a fooles hood for liuings sake. As for ours, they doo knowe Christe, and labour to do so, more and more. Ours do hate the Romane Antichrist, and labour to pluck out, all those wicked weeds, which yours in corners do chearishe, al that [Page] they can, seeking nothing but like greedie dogges, howe to fil their idle paunches: And where the wicked number take parte wholy together, in anie controuersie, the matter is much to be suspected. Let vs haue seuen godlie, as his name be praysed, we haue seuen hundred, that ioyne with vs. And therfore are not afrayde to enter into the Arcke at Gods appointement, and to forsake the wicked multitude, that do but halte in Gods businesse.
O Miles, thou maist not talke thus against my Lorde of Canturburies good grace, nor vs his ministers. Though manie be vnlearned boyes, and such as thou haste sayde: yet come they into their benefices orderlie, eyther by the Bishopp of the Diocesse, or by my Lorde of Canturburies good grace his dispensation and licence.
I will not nowe treate, what is the true order of the making of Christes Ministers, of their vocation, probation, and election, by the rule of Gods worde, and the order of the primitiue Church: but with that olde Bishoppe of Lincolne, called Robertus Old Robert Bishop of Lincolne. Lincolniēsis, Robert of Lincolne, that wrote more than three hundred and twentie yeres ago, before any Lord Bishop, or Bishoppes [Page] grace was named: and reasoned against the Pope, and proued him an hereticke, for doing the like. I will reason thus with thee Bernarde, against thy glorious Bishoppes grace. And I demaunde firste, what callest thou heresie?
Heresie is an opinion inuented by mans fantasie, being contrarie to the holie scripture, openly taught and stoutelie mainteyned.
Thou sayest well. Nowe consider what followeth. To committe the cure of soules to a Boye, or to a wicked or vnlearned They svvarme throughout the lād, God redres it vvhen his vvill is. dolte, is the opinion and the pronoūced sentence of thy Bishoppe of Canturburies grace. It is inuented by mans fantasie for moneye, and it is agaynst the Scriptures, and it is openly taught and published. For it is with a solemne seale, caried abroade in writing, and confirmed, and it is stoutelie maynteyned. For no man may withstande it, but hee shall be suspended and excōmunicate. Therfore to whō this definition of Heresie pertayneth, he is an Heretique, whether hee be Pope, or Archbishop. This good Bishop Robert of Lincolne saith furthermore, That those Priestes or Pastours, which come as it were, in y e place of christ, [Page] and doe not preache the worde of God, although they had no further wickednes, yet are they Antichrists, and Sathan transfigured into the Angell of lighte, theeues, and robbers, the killers and the destroyers of the Sheepe, making the house of God a den of theeues.
Indeede I cannot wel denie this, that thou sayest: that many of vs are worse learned, and that is blame worthie in vs. But I haue reade that obedience is better then Sacrifice, and wee are more obedient, and this is your great faulte, that you will not be obedient to the higher powers, in these policies and such like.
That Texte of Samuell is wrong wrested, and maketh sore agaynst your side, for it is, the precise obedience, to Gods worde, that is there commaunded, and to adde nothing therevnto, by our foolishe intents (as king Saule did) are we there charged. Nowe, for obedience to policie, I doe aunswere that the popish priesthoode, and the Euangelicall Ministerie, and the making and appointing of them, and the forme of the Sacramentes are not belonging to policie, but ad cultum Diuinum, only & wholy. In y t which, he that passeth Gods worde, [Page] deserueth Gods wrath, as Saule did, not only by the leauing of the remnauntes of the Amalechites, but also because hee was to bolde in Gods businesse, touching the Sacrifice.
Yet seeing some men (whiche bee now counted amongest these Ministers) did in King Edwardes dayes, vse this apparel, hauing then a feruente zeale and good conscience, and nowe refuse it: it seemeth not that they are mooued with zeale and conscience, but with contention, desire of nouelties, and singularitie.
Paule serued GOD with feruent zeale, and a pure conscience from his progenitors, yet comming to more knowledge, did finde and confesse those thinges, to bee hurtfull and vile, which he had esteemed and vsed as profitable. And albeit that hee had circumcised Timothie, yet woulde hee not suffer Titus to be circumcised. Euē so some such as proceede in knowledge and experience, doe finde this apparaile hurtfull and vile, which afore they thought profitable, or at the least not hurtful at all. And albeit charitie did moue thē, to beare with the weake, as it did Paule to circumcise Timothie, yet faithfulnesse to keepe the truth of the Gospell, [Page] where it hath bin longer preached, causeth the same Preachers not to yelde, to any force or importunitie, after the example of Paule, that would not circumcise Titus, not of anie singularitie, and desire of nouelties, but of faythefulnesse, zeale, and good conscience.
Yet the Bishops being tried men, of great zeale & knowledge, thinke it meete, that your Ministers should followe them, or else be put to silence.
The Apostles of Christe, seeing a man casting forth Diuelles in the name of Christe, would haue forbidden him, because hee followed not them. But our Sauiour Christe saieth: Forbid him not. Nowe these our Ministers followe Christe and his Apostles. Who then dare forbidde them? The Apostle Paul saith, That some preach Christe thorowe enuie and strife, to increase my bandes, and some of good will. What thē saith he? Yet Christ is preached all manner of wayes, whether it bee vnder a pretence, or sincerelie, and I therein reioyce, yea and will reioyce. Thou mayst see therefore (O Bernarde) that they are lead with a contrarie spirite, that put them to silence, who preache Christe as purelie as [Page] euer men did, since the time of the Apostles: the verie Bishoppes their enemies, being All vpright men cōfesse this to be true. taken to witnesse. What though they will not followe them in popishe trifles? Is this a iuste cause, why Christe by them should not be preached? Was there euer the like example in Christes Church, that none should preache Christe, vnlesse hee woulde weare such a cappe & a tippet, such a Cope and a Surplesse? Of Antichristes munckerie, or other corrupte tymes we talke not, neyther in a Christian reformation, maye they be once looked backe vnto. Let them repent therefore, that hinder the preaching of Christ, for any such cause. For Christ wil not suffer it vnaduenged.
Yet because al Bishoppes in Englande, and many good Preachers whiche once had refused this apparell, yet nowe by occasion, haue receyued it agayne? and but a fewe there bee, that yet still refuse it: Therefore it seemeth to be more expedient, and lesse daunger of offence in the Church, to bringe a fewe of small estimation, to a conformitie with the Bishoppes, and theyr great number so esteemed, than to suffer inferiours, to differ from the Bishoppes, and chiefe Prelates.
When Peter and Paule were at Antioche, they both did eat meate with the Gentiles. But at the comming of certayne from Iames, Peter fearing them of the circumcision, withdrew himselfe, so that other Iewes there, and Barnabas also, were brought into the same dissimulation. Then Paule withstoode Peter openly, as worthy of reproche, for giuing of an example to the Gentiles, to keepe Iewish obseruations. Wherefore if right proceeding in the truth of the Gospel, haue made both these parties once to agree, in leauing of Popishe apparaile, as it did Paule & Peter, in leauing of Iewish rites, and then feare and respect of some persons, mooue now the one parte, (as Peter was mooued) to shrink back to rites reiected: in such a case, the most expediente way, to auoyde all daunger, is without regarde of person, multitude, feare, or fauour, to keepe and maintayn the truth of the gospell with sinceritie and libertie, vnseparable from the same, as did Paule at that time.
But christian obedience, requireth the obseruation of all things indifferent, cō maunded by authoritie. And these thinges (they say) are indifferent.
Washing of handes amongest the Iewes, was a thing much more indifferent of it selfe than this apparaile, & not so much Of indifferent things note. abused of the Pharisees, as this of the papistes. Yet this being commaunded and vrged by them, that had authoritie, our Mayster Christ defēdeth the not obseruing of it, and chargeth the maintainers of it, with the breaking of Gods commaūdements, for their owne traditions, and with hipocrisie, and the blinde leading the blinde. And so concludeth (as may appeare euidently) that the authoritie, and obedience of christians, standeth neither in commaunding, nor obseruing, but rather in rooting vp all superstitious abuses.
But the case standeth thus, that authoritie will not. Nowe if the Prince might be thereto perswaded, the Bishops seeme, that they would bee glad, to abolishe these Garmentes, and all such as thou speakest of. But if the Prince will force al Ministers to receaue them, or else put them from their liuings and ministerie: then it seemeth better to keepe the ministerie and liuings, and the libertie of sincere doctrine, with this apparaill, than without it to lose all, and to leaue the church destitute, and so [Page] sore offende the Prince, that hath restored the preachers and the preaching of Christs Gospell.
Thus haue the London Ministers, the hartes & consciences of the Bishops, of their side, by thy graunt. Now if y e Bishops and preachers, respecting God & the cause onlie, haue wished and perswaded not to vse this apparel, as Ioab did, not to number the people: and yet respecting y e Princes commaundement, cōtrarie to their former mind should yelde indeede, as Ioab did, then were it to be feared, such sequele of plagues ouer y e people, with great griefe to the Prince, as was then in Iuda. These thinges thus considered, moue many good preachers, to be cō stante and syncere, as in minde & doctrine, so in conuersation and manners, reprouing and refusing all popish trashe, especially the furniture of that Idolatrous, blasphemous, and trayterous priesthoode, moste pestilent enimie to al christian authoritie, & Princely dignitie. And therefore many good Preachers, A Christian aunsvvere, and ought to be practised of al true Preachers. be rather resolued, for preseruation of the Prince, and people, from the wrath of God, by losing of liuings & liues, to cōfirme their doctrine, truelie taught, than keeping liuings with flatterie, endaungering the [Page] Prince & people, to build & bring againe y t, which by faithfull preaching they haue destroyed. So can not such preachers be put to silēce, their dedes stil declaring & cōfirming their doctrine: nor y e church by thē destitute, who are so readie to confirme true doctrine w t syncere rites & maners, whiche ought to giue no offence to a godly Prince or people, whose safetie next vnto gods glorie is chieflie herein sought.
I heard M. Doctor say, that y e London ministers made many argumentes, but they could not proue their Minors. I praye thee what meant he by that worde, for I vnderstand him not. And what were their arguments tell me, if thou knowest. For I do not so much mislike your side, as I did: thou doest answere me so fullie to al y t I demaūd.
I wil plainly tell thee, some of their arguments: & thou shalt finde in thē so good reason, that thou shalt not bee able to denie them, whatsoeuer M. Doctor or M. Proctor do say. They reason thus, as thou mayst see in this Table: where thou mayest perceyue the first sentence of the argument, to be called the Maior, & the second the Minor. And the Minors for the moste parte, are open to the senses, and experience of all menne, [Page] that will not be blinde of wilfulnesse, so that they neede no further demonstration, but onely Geometricall, such as maister Beza vseth with that Asse Heshutius. As for the first Minor, that this Popishe ordure doeth not edifie, we haue the experiēce in all mens sight, by Paules Church in London, and the glorious shewes there, like as in all the Cathedrall Churches in England, where these things are most vsed, the people are least edified in Christ, because they continewe ignoraunt of Christ, being satisfied with their olde superstitious shewes, and therefore are most vnreadie, and vnmeete to receaue anie profite, by Christes wordes and Sacramentes. Where contrariwise, in all suche Churches, where these thinges are caste away, the people growe more in knowledge, and come by greater numbers, & with greater reuerence, to receaue the holy Sacramentes.
I heare manie saye so, I can not denie.
But learne once to see, with thyne owne eyes. Whether doest thou think, that the Copes, and the Surplesses, the Piping and the singing within Paules Churche, or the preaching onely, without this geare, in [Page] the Churchyarde, doth more edifie?
Truelie no man dare denie, but that the worde doth more edifie. But these things also do edifie.
To poperie peraduenture, whiche was the vse wherevnto they were ordeined. And therfore in Christ they can not edifie, as by thine owne aunswere (seeing thei haue Gods worde within, and without y e church, and that which is without, hauing no popish ordure, doeth more edifie) it followeth by reason, that these popishe things do not edifie. Like as also to knowe, what can edifie, & buylde any thing, it is necessarie, to bring thinges of like substance. For chaffe, straw, and stubble, can not builde nor edifie with anie precious mettall: carnall thinges can not make the perfect building of things spirituall. These thinges are chaffe, and the worde of God is pure wheate. What hath chaffe and wheate to do together? Christ is the Spirituall Rocke and foundation, vnto whome we must bee edified by spirituall meanes, ioyning spirituall things to spirituall, as the Apostle sayth. And doest thou not beleeue, that Christ our Sauiour knew what could edifie, and that also, hee woulde haue appointed vs these thinges, if they [Page] could edifie?
I haue a good opinion of our maister Christ.
O Bernarde, it is but an opinion in deede, & no perfect faith; that any can haue that will not reste vpon Christ whollie, and thinke his doctrine and doinges sufficient, for our instruction in all thinges. But loe, here is the table of some of their argumēts.
| Maior. | Al things in the Church ought to edifie. |
|
| Minor. | These things do not edifie |
|
| Therefore they ought not to be in the Church. | ||
| Precepts of men must not bee receiued in religiō & worshipping of God | Isaia 29. Because this people drawe near me with their mouth, &c. Mat. 15. In vayne doo they worship me, &c. | Maior. |
| These are precepts of men | They were takē from the Iewes or Gentils, Glossa ordinar. in Ezek. 44. Durand. ration. diuin. 3. Plati. in vita Siluest. Poli. li. 4. Mani. Cu. | Minor. |
| Therefore they ought not to be receaued in Religion, and worshipping of God. | ||
| Offences and superstitions ought to bee auoyded. |
|
Maior. |
| Minor. | These orders offende, and are superstitious. | Bucer in 8. Math. The suke warme gospellers know wel inough, that Antichristes Ceremonies, that is to say, such as haue bin brought in besides the worde of God, are of no force. And because they are externe things, wherin wee haue libertie, they wil vse them still: not regarding that many things are laweful, which are not expedient: and that your libertie muste serue others, whome they offende, and also obscure y e glorie of Christ. For they confirme the ignoraunt in errour. They make bolde the defenders of thē, the professeth enimies of Christ: and thei ouerthrow the faith of the weake. |
| Therefore they ought to be auoyded. | ||
| Maior. | Christian libertie must be reteyned |
|
| Minor. | These are against Christian libertie | Bucer. in Epist. pag. 2. Item in 18. Mat. Augustin. in Epist. 119. sayeth, That mens presumptions are more intollerable, thē the burthens of the Lawe. |
| Therfore they must be reiected. I. j. | ||
| Maior. | No Idolatrous remnauntes nor monumēts may be reteyned. |
|
| Minor. | These are Idolatrous monumentes & remnauntes | The popishe Priesthoode was Idolatrous, whose garmentes these were, whereby they are knowne Idolatrous remnauntes. |
| Therefore they may not be reteyned. | ||
| Nothing may be thruste into the Church, contrarie or besides the Scriptures. |
|
Maior. |
| These are cōtrarie & besides the Scriptures. |
|
Minor. |
| Therfore they may not be thrust into the Church. | ||
I thanke thee hartilie, I neuer vnderstoode so much Logicke, nor so much of this matter before. But yet me thinke the Minors are not so euident as the Maiors are, Therefore I praye thee Miles, declare them a litle further, and more euidentlie vnto me.
I will do it willinglie. For I would faine call thee & all others, to the simplicitie of Christes gospell, from this hypocrisie of garmentes.
Why callest thou it hypocrisie? Thou speakest farre worse of it, than the London Ministers do.
I speake rudelie, like a blunt souldiour, but yet truelie. For vndoubtedlie, to make a shewe of their profession, howe holie The Apostles neuer sought to bring any estimation to theword by apparell. folkes they were, or to gette them reuerence by garmentes, it was a poynte of the Pharisees, or of the Idolaters, of the Chemarims, of Cybeles Priestes, of the fonde Philosophers, as the Cinici or Stoickes, or finallie, of the Heretickes, as the Manichees, the Montanistes, or the Nestorians, and Nouatians. But the true Saintes neuer did it, that we can reade. And our Maister Christe, his Prophetes and Apostles, were moste troubled by suche, as most main [Page] tayned this outwarde geare: as nowe are in Englande his chief seruauntes, and most worthie, faythefull and paynfull Ministers of his holy worde: with whome I, and manie other that feare GOD, desire to haue our portion, rather than with y e proude Prelates, that persecute them, vnlesse they doo right speedily repent.
No more of this geare, it is odious. But tell me more of this firste Minor, howe these things do not edifie.
Though y e proofe should be required rather of thee, & thy side, that holde the affirmatiue: yet loe, I refuse not. And thou maist perceaue by my talke, & by all these bruites abroade, and by the bitter contention that is fallen amongest the learned, that these thinges do not edifie. For such thinges as rayse contention in the Church of Christe, do not edifie. These ragges haue raised such a contention in England, as neuer was, since the gospell was in Englande. Therefore they do not edifie. They choke the synceritie of the gospell: they staye and stoppe the course of the gospell: they declare them to be halters that we are them: they ioyne hands, and drawe the yoke with the wicked Papistes: they declare no true sigues of repentaunce, [Page] whylest they are not ashamed of the shewes, of their olde whorishe superstitions: they giue Christe a reede in his hande, and attire him with a crowne of thorne, as though hee were vnable to appointe his Ministerie and Sacramentes without mens deuises: they The defenders of thes ceremonies haue their ovvn cōsciences to vvitnes these things to be true. take away the differēce of the olde and new Testament: they keepe the people in blindnesse, and in the heauie clogge of cōscience, that they thinke still, that no Sacramentes are rightlie ministred without them: they cause Christes seruauntes, the true Preachers, to be euill spoken of, as the traditions aforetime, did Christ and his Apostles. Howe dare any man affirme then, for verie shame, that these ragges do edifie? And if they do so, they must bring more, than their owne bare authoritie, least they bee founde subiect to this sentence of Isaiah, Wo vnto them, that speake good of euill, and euill of good: which put darknesse for light, & light for darknesse. Wo vnto thē that are wise in their owne eyes, & prudent in their owne sight, whiche buylde againe y e things that they haue destroyed, and make themselues transgressors.
I praye thee refrayne from these raging heates, so can I like thy talke verie well.
These are no carnall passions, nor rages as thou supposest. But as my sayings haue their grounde of Gods holie worde: so, None cā be to earnest in a good cause, for God & his Church. I thanke God, I doo feele the zeale of gods glorie, and the loue of my Brethren, leade me thus to speake. And the verie hatred of that Romane Antichriste, and the griefe of harte, to see the godlie Preachers, by this vile occasion, persecuted, spoyled, and prisoned by their brethren, and rayled vpon by the papistes and Neutralles, and their places occupied by such, as will onelie weare Papists and the veriest asses moste redie to the ragges of Rome. the garmentes, may trouble anie Christian conscience. And marke who are the moste readie to weare this popishe geare. Euen the papistes, the moste enemies of the Gospell: for they would neuer yet refuse them, but by their craftie packing, haue caused many other, that haue no courage for the trueth, but goe backwarde not forwarde, to turne to them, contrarie to the precepte of God by Ieremiah: Let them returne vnto thee, but return thou not vnto them. And I will make thee vnto this people a strong brasen wall. They shall fight agaynst thee, and not preuayle. &c. Beholde what the way is to edifie: to turne whollie from the wicked vnto God onelie: as the Lorde saith [Page] agayne by Ieremiah: O Israell, if thou returne, returne vnto mee. Shall my Heritage be vnto me, as a birde of diuers coloures? O saieth the Lord by his Prophet Hosea, Ephraim hath mixed him selfe amonge the Heathen. Israel is as a cake on the hearth not turned. Agayne, They returne, but not to the moste Highe. They are like a deceytfull Bowe. Whereby wee maye learne, that the whole turning vnto God, from all superstitions, and not the patched turning is, that which doeth edifie.
The waye to edifie in Christes Kingedome, is described in these wordes: In that daye (sayeth the Lorde of Hostes) I will cut off the names of the Idolles out of the lande, and they shalbe no more remembred. And I will cause the false prophetes, and the vncleane Spirites to departe out of the lande. And when anie shall yet prophecie, Christes church can not avvaye vvith names of Idolatries, muche lesse vvith their ceremonies his father and his mother shall kill him. And in that daye the Prophetes shal be ashamed of their visions, neyther shall they weare, their roughe garmentes to deceaue. Beholde nowe that the spreading of Christes Kingdome, is to take awaye the verie names, and all monumentes and remembraunces of the Idolles, and to make [Page] the false Teachers ashamed of theyr Garmentes, wherein they haue mocked God & his people.
Thou mayest easelie perceaue hereby (Bernard) that to appointe these garments as ornamentes for Christes Ministers and Sacramentes, is not the right waye to edifie Christes people: no more than a skarre Crowe can geather Crowes, or a Wolues skinne, can please the sheepe. Our Sauiour Christe, tooke awaye the Garmentes, appointed by his father, because in his spirituall kingdome, they could nothing edifie. And shall Antichristes Garmentes & toyes therein edifie? Christe reiecteth al the outwarde forme of worshippe, both of the Iewes and Gentiles: and sayeth, That his father will from thence forth bee worshipped in Spirite and trueth. And he knew the best of al others, what could edifie.
Furthermore, thus bitterlie to striue for the mayntenaunce of Popishe garmentes, after the Pope is banished: for massing garmentes, after the Masse is abolished: for the ragges of that Idolatrous and blasphemous Priesthoode, where wee saye, It is detested and abiured, it is a great madnes. Therefore it can not edifie.
[Page] And this mayntenaunce of the monuments of their olde spirituall fornication, doth declare that men haue not yet repēted of their olde spirituall fornication. Wherefore this doeth not edifie. No (of the contrarie) it maketh to edification, to bring the popishe priesthoode into full detestation. But that can neuer be, so long as their garments are appoynted by authoritie, to bring honour & reuerence, to Christes ministerie, and Sacramentes: the strumpettes garishe geare, to attire the moste chaste Virgine: Antichristes whorishe smocke, to Christes pure spouse, howe can this edifie?
Stay thy self, thou wilt neuer haue done. Goe nowe to the seconde, that these are preceptes of men.
Why? doubtest thou of that? They are not of God. For it is not written in Gods booke, that the Ministers of GOD, should weare the garmentes of the Idolatrous priestes: but the contrarie, as is partlie declared, and shalbe made more playne hereafter. Therefore not being of God, they must eyther come from man, or frō the Deuill, or from both together.
Nay, there be many things, that are left indifferent: as all the creatures of [Page] God, may be indifferently vsed, or not vsed. And therefore by authoritie may bee commaunded.
Besides that in matters of Religiō, Indifferent thinges made intollerable four vvayes. mens commaundementes are vayne: There be foure things which may make things indifferent by creation, not indifferent to bee vsed of Christians. The first is, If that they 1 beare the markes of the Idolles, as straūge formes, onely vsed to y t purpose: or straūge names vsed onely in the idolatrous seruice, as Cope, or Surplesse. The seconde, if they be by vsage superstitious: so that vnto them 2 is attributed any kinde of holinesse, as thoughe without them, the sacramentes coulde not be ministred. Thirdly, if they be commaunded 3 against christian libertie, to bring Christian men into bondage, that they may not refuse such thinges, as are against their conscience. Fourthlie, if they giue any offence. In the which foure things, against 4 these garmentes, we may take exceptions. And for these and such like causes, the Apostles forbadde both Iewes and Gentiles, euen all the Christians, things offered vnto Idolles, in their firste Decrees: to teach by theyr factes and deedes the same, that they had spoken in wordes: that the Idolles and [Page] al that to them belonged, ought to be abhorred of all true Christians. And therefore in the same place, it is called [...], the filthines of Idolles.
Paule giueth leaue to eate y e meate offered vnto Idolles, afterwarde.
Yea, after this there arose a doubte amongest the brethren, whether they might eate such fleshe, as was solde in the market, and so eaten at the tables amongest other meates, vnknowne to haue come from anie Idole. Which was a farre other thing than the vsing of these thinges about the Sacramentes. To this the Apostle aunswereth, that as the earth and all that therein is, belongeth to the Lord: so may man vse al meates, & creatures, receiuing them w t thankes giuing, at the Lordes hande, to his glorie, without anie further care, whēce they come, so that none be thereby offended. But if any man do tell thee, that it is a thing once dedicate to the Idolles, thou mayest not vse it. And hereby it appeareth, that the creatures (though they haue bin abused) that beare no name, nor forme of any abuse, neither giue Note this. offence by the vsing of thē, may be reteined. But if they haue the forme, shewe, or name of things Idolatrous, they are to be abhorred [Page] for two causes. The one, least we should seeme, to haue any part or communion with 1 the Idolaters: which were against the glorie of our God. The other, least the weake brother be boldened, to vse the thinges sacrificed 2 to Idolles. And so thy weake Brother perishe, thorowe thy knowledge, for whome Christ died.
Thus may we note two sortes of Idolothites, or things belōging to Idolls, Some Tvvo sorte of Idolothites. haue their names and formes chaunged frō common vsage, and so by forme & name, do retaine, the memoriall of the idolles: whose 1 names and memorie God will haue to be abolished. Such are properlie called the monumēts of Idolatrie. These ought by Gods lawe and mans lawe, here in Englande, to be done awaye, or with dishonor, at te least, to be defaced. The seconde, are such, as neither are altered in forme nor name, the whiche 2 may still be vsed: as the flesh solde in the market, and eaten at the table, & these maye Nota. be called indifferent: so that in the vse of thē, no brother be offended, nor against his conscience vrged. But the creatures that are called gods, are accursed and maye not be vsed. All the Idolles were creatures, yet by Moyses & Paule they are called Diuels. [Page] Therefore the partaking with them, is the partaking with Deuilles: and the verie places, where the Idolles were worshipped, were detestable, and are called hell afterwarde. Their great Idoll, wherevnto King Ahaziah sent, in honor called Baalzebub, by his worshippers, was, by the godlie Iewes that hated Idolatrie, called the chiefe of the Deuilles, and so his name continued. Such hatred did they beare to all thinges apperteyning to the Idolles. Therefore biddeth Moses to destroye all those Idolatrous monumentes. And Isaiah biddeth vs to counte their idolatrous Ephod (which was y e chief garment of their Priest) as a menstruous cloute, and vtterlie defie it. Therefore this geare, that beareth the names & formes still of their Idolothites, can not bee named amongest the things indifferent, though we graunt the substaunce, and matter of them, of it selfe indifferent: neyther can they bee commaunded to be vsed in the ministerie or Sacramentes, which are matters of Religion in any wise.
Yes, If the Prince commaund it.
Gideon was a Prince, who made and commaunded an Ephod, a riche robe, or garment for a Prieste, and appoynted it [Page] for his citie Ophra. But this was the cause of the destruction of him and his house. For as we reade Abimelech, the sonne of his Concubine, did vsurpe the Kingdome, and did slaye seuentie and niene of his brethren, the sonnes of his Father Gideon, vpon one stone. Then this Abimelech, after hee had Good intenrs vvithout vvarrāt displease God. thus cruellie slayne his brethren, & his Mothers kinred that had set him vppe, and destroyed the Citie Shechem, that had made him King, he had his deathes wounde by a Woman, yet woulde hee haue his Page to runne him thorowe, with his sworde moste desperately, & so the whole familie perished moste miserablie. And no man can alledge any other cause against Gideon, but onelie that which the holy Ghoste giueth, that hee made this Priestes garment, and appoynted it for his Citie, without any warraunte of Gods worde, of a good intent onely. So sore and perillous a thing it is, to deale in Gods matters, by mans fantasie.
Nadab and Abihu, for the taking of fire, which God had not commaunded, were sodenlie burned with fire from heauen. Vzza was sodainlie slaine, because he would helpe forwarde Gods worke, by his good intent, without Gods warraunte. King Saul dealeth [Page] in sacrifice (a matter of religion) without Gods commaundement, but (by y e same wise policie, that is alleadged for the garmentes) to reteyne the people together: yet for this cause loseth he his kingdome. Also King Vzziah is striken with Leprosie, and cast out with shame, because he dealeth in sacrifices (matters of Religion) without gods worde, by his Princelie authoritie. Thus God will haue the Princes to knowe, that they are but men, & therefore that they may not medle in his matters, without his word and commaundement. For as Samuel said to Saul, so saieth he still vnto all: Hath the Lorde as great pleasure in Sacrifices, as when his voyce is harkened vnto and obeyed? Beholde, to obeye is better than sacrifice: and to hearken, is better, than the fatte of Rammes. For transgression and rebellion against Gods worde, is as witchcrafte and idolatrie. Wherefore thus saieth God by his seruaunt Moses, to Kings & to al others: That whiche I do commaunde thee, that onelie shalt thou do: thou shalt put nothing too it, nor take nothing from it. Loe, this is the grounde of true Religion.
And in matters of policie also, ther must be some discretion. For the Prince commaunded [Page] the two Captaines and their hundred souldiours, to fetch Eliiah vnto him, a thinge that may seeme indifferent, but the fire of God deuoured them. So Kings haue their law howe farre they shall commaund. And the subiectes by the same may knowe, howe to obey. For God when he setteth vp Princes, hath not giuē ouer his owne right and authoritie. They are but his stewardes and Bayliues, to see his will executed, in al things, not their owne lustes and pleasures. In euill commaundements therefore to disobey them, is none iniurie vnto them.
Me thinke I smell a ratte in this geare. All is not golde that glittereth. But I pray thee tell mee, howe thou doest proue them, preceptes of men, as thou waste about to doo.
I say they haue no ground of gods worde, therefore they are preceptes of men. God neuer limited anie seuerall garment for his Ministers to bee knowne by, in the newe Testament, therefore they are playne preceptes of men, and plantes by the heauenlie Father not planted. The papistes them selues wil graunt them to be precepts of men. Me thinke therefore, the gospellers should not denie it.
They denie that they are such preceptes of men, as Christ speaketh of, to be brought in, for Gods seruice in religion.
Amongest the papistes, they were brought in, and are vsed for his seruice, in religion, as their owne bookes and doinges do testifie. Nowe the papistes are men: who according to y e diuersitie of their sectes, Regulare and irregulare, appointed the diuersitie of garmentes: some for the church, some for holy water, as the Surplesse, Stole, or Tippet: some for censing the Idolls, as the Copes: black for the dead: redde for y e Martyrs: white for the Virgins. Nowe all these superstitious trifles, are preceptes of euill men: therefore of men.
But not in Gods seruice & religiō.
I do graunt. For God will not be serued by such thinges: neither will Christe allowe them in his Religion. And therefore are they preceptes of men, hauing no allowaunce of Gods worde: nor of Christes Gospell, who neither careth for these garments: nor any other popishe shewes, in the ministration of his holie Sacramentes, or anie action of his Religion. Neyther doe they sette forth the glorie of GOD, nor his worde, nor profitte, but hinder the soules of [Page] men from the true seruice of God in Spirite and trueth. And as alwayes, wicked men haue most vrged their owne preceptes: These traditions more vrged then God his cōmaū dementes. so at this daye these preceptes are more vrged, than Gods holie commaundementes. Would to god there were not to manie exā ples, both in the Cities & in the Countries, to proue this matter true. To weare a vestiment, is a precepte of men. And why not a Cope? An Albe is a precepte of men: and why not a Surplesse? A Stole is a precept of men: and why not a Tippet? &c. Al patches of Poperie, are preceptes of menne. Therefore the priesthoode, being taken away, (as the Authour to the Hebrewes sayeth) it is of necessitie, that the lawes pertaining to the Priesthoode, shoulde be taken awaye. So that if this were a lawe pertayning to the popishe priesthoode, to weare a Surplesse at the ministration of the Sacramentes, and at the saying of their Mattins, or their Euensonge in their religion, nowe should it cease from amongest them, which haue renoūced that popish & blasphemous priesthoode, and that false religion: whose body and substaunce (if they wholie hate) they muste needes abhorre all the patcheries that appertaigne to y e same religiō. [Page] For the popishe priesthoode is like the lowsie and patched cloake of a filthie begger. Patcheries of popishe remnaunts a [...]to be cast off vvith the Pope him selfe. Nowe, what a fondnes were this for two wise men, or for thee and mee, that pytying a poore begger, had pulled off his patched cloake from him, to giue him a better: and afterwarde we twayne should fall together by the eares, and the one caste the other in prison, for the refusing to weare, those lowsie ragges:
Surelie I would be loth to bee in thy companie, if thou shouldest weare anie patches of that lowsie geare: therefore I would be loth to cōpel thee to it by prisons.
Loe, here is the strife, betwixt our Gospellers. They haue put downe that patched popishe Masse, yet will they haue lowsie patches of it. For the Surplesse is a Massing garment, by the Papistes owne bookes. They haue put down that Antichristian priesthoode, and they will fight for his coates. They are farre more foolishe, than our fellowes the souldiours, that when they had killed Christ, caste lottes for his coate. And I tell thee, Bernarde, thou sayest that thou shouldest loth my companie, if I dyd weare the lowsie patches of some begger: and so I tell thee playnelie, that I doo lothe [Page] thee and all thy companie, when I doo see you, in the lowsie ragges of poperie. Yet do I not hate you, for thē would I let you alone But I tell you my minde plainely, because I loue you, and seeke to do you good.
Fellow Miles, I thanke thee hartilie, for I truste thou haste done me good. I haue marked some things, that I shal neuer forgett, which I neuer heard nor vnderstoode before. But how doest thou proue the thirde Minor, that these garmentes giue offence:
Diddest thou not heare me say, that they cause me to loth thy companie: and so be sure they do offende many others: who so soone as they see you in these garmentes, their bloud is vpp, remembring howe they burned the booke of God, and that such thei were, that burned their brethren of late, and murthered y e soules of their fathers before.
Tushe, this is but your heate, and the offence is taken by you, not giuen by vs.
Yes, yes. You giue offences in faith, and offences in charitie also.
Howe proue you that?
You drawe men from the stabilitie in Christe, and frō the synceritie of the Gospell, whylest you cause the ignoraunt to beleeue, [Page] that Christes appoyntement of his Ministerie & Sacramentes, are not decent ynoughe without some of the Antichristian leauē. Agayne, thou boldenest others, to occupie other patches of poperie, while it thou vsest these, and buyldest them vpp to superstition agayne. And ye giue them to thinke, that you do not abhorre that blasphemous & Idolatrous priesthoode, whose garmentes ye weare. Yea the Bishoppes com [...]el men to weare these thinges, against their consciences: and therefore sinning thus against their brethren, and wounding their weake consciences, they sinne against Christe, as Paule sayeth to the Corinthians, and giue great offences. Again, your offences in charitie are manifest. For besides the men that you spoyle of their liuings, howe many women and children, haue cause to be offended with your cruell cōmaundement about this geare: And all that be growen to ful strēgth in the gospel, & haue their senses exercised, to y e discretion of good & euil, are grieuously offended, when they see them that haue so long a tyme bin teachers, and preachers agaynst Antichriste, not onelie weare suche superstitious apparell, but compell others by tyrannie, to come into the same bōdage.
[Page] Moreouer, you giue offences both of faith and charitie, when as you stablishe the Papistes in their olde erroures: and cause them to saye, That the Gospellers, can not minister their Sacramentes, nor haue anie ministerie at all, but of their leauinges.
And as Hardinge testifieth to the Queenes Maiestie, It hardeneth their hartes, and causeth them to looke for more at our handes. Euen as it is reported that Butcher Boner saide: They beginne to taste of our Pottage, they will shortelie fall to the flesh. Thus they are moste offended with this Popishe ware, that beste doe like it. For they are confirmed in theyr malice, and superstitions: and are boldened to doe that, whiche is without fayth (and therefore is sinne) and whiche is without the warraunt of Gods worde, and therefore must needes be done with a doubtfull conscience. Thus Papiste and Gospeller, weake and stronge are offended, some in fayth, some in charitie, by these patches of poperie, and lowsie Romishe ragges.
Thou vsest thy tearmes to spitefullie, yet thus to call them. For if they were lowsie, I woulde not weare them, I promise thee.
They are worse than lowsie: for they are sybbe the sarcke of Hercules, that made him teare his owne bowels a sunder.
Let goe these wordes, and come to the fourth poynte, howe these thinges are against the Scriptures, or beside the Scriptures.
They are beside the scriptures, because that no manner of appoynted apparel for Christes Ministers, nor anie sacramentall garmentes, are once named in the newe Testament: which is a booke all sufficient, to instructe vs to all well doinges. By the which we may learne, what Christ required of his Apostles, and what simplicitie they vsed in their garmentes, and ceremonies, & vsage of their sacraments. And this is most playne, that they borowed no garmentes of the Idolaters, that they had conuerted vnto Christe: which is the scope of our Disputation. For this is the question, as it is nowe in controuersie: Whether it be against, or besides the scripture for them to weare the garmentes of idolatrous priestes, that haue bin the meanes, to beate downe their Idols, and to banishe their Idolatries? The question also may runne further: Whether anie true Bishoppe of Christe, may compell his [Page] fellowe Bishoppe, and fellowe Minister, by prison so to do? But this declareth Rome to be come home to our gates, and Christian libertie in this point, to be vtterlie banished. Therefore I will not nowe medle with it. Howe beit, I do aunswere to y t former, that, if Paule called all the carnall and outwarde holines, and all that he might truste in, concerning the flesh, vnder Moses lawe, donge, losse, and drosse, for Christes sake: then must all y t Idolaters (be they papistes or others) counte all their hypocriticall shewe of holinesse, dunge & drosse. And that they shoulde do so, GOD by his Prophete Isaiah doeth teache thē, to deteste and destroye into powder, those things that were about the Idols most precious. And sayeth, that this shalbe the token, and fruite of the taking awaye of their former sinnes, when they shall make al the stones of the Altars, as chalke stones, broken in peeces, that the Groaues & Idols may not stande. Againe sayeth he: Pollute the couering of the Images of siluer, & the Ephod of the image of golde: and cast them away, as a menstruous cloute, and say vnto it: Gette thee hence. Wherefore I aske thee, if thou thinke of cōscience, that Isarah could suppose, that the little ragges of the [Page] Idolles, should be kept in reuerence, for comelinesse, and to beautifie the ministerie & sacramentes, when he had giuen such terrible charge against the greatest?
Nowe furthermore, because these priestlie garmentes were carnall shewes of the papistes, they are dunge and drosse, and so beside the scriptures. But as they are Reliques and ragges, belonging to the moste blasphemons Altars and Idolls, so are they against all the scriptures, that commaunde the vtter abolishinge of Idolatrous remnauntes: whereof I coulde alleadge manie places. Therfore as the wearing of the garmentes, of the Chemarims, of the Priestes of Baal, or of Mahomet, in the ministerie, and in the sacraments, were besides, or contrarie to the scriptures, if anie of these shuld be commaunded, for decencie and order. So these popishe garmentes, are besides, and contrarie to the scriptures, because the Idolatrie of the papistes, hath bin as wicked, and abhominable before God, as anie of these. God also sayeth by his Prophete Zephanaiah, that he will cut out, the remnaunt of Baal, and the names of the Chemarims, and the priestes, and all those that are clothed with straunge apparell. Therefore [Page] it is besides or agaynste the scriptures, to mainteyne such remnauntes of such priests, and such shewes of straunge apparell borowed from the Idolaters. The Prophete Hosea teacheth, That the people of God, may not mixe their religion with other people. Therefore it is besides, or agaynst the scripture, to mixe our true religion and sacramentes with the doings of the papistes. Zachariah sayeth also, That the false prophetes shalbe ashamed of their visions and garmentes, wherein they haue deceaued.
Therefore it is beside, or againste the scriptures, to compell Christes Ministers to weare them. And though some libertie bee permitted by the scriptures, for the Church to appointe some orders, yet are the boundes so limited, that all must be, to the glorie of God, and to edification, nothing superfluous or triflinge, nothing superstitious, nor idolatrous. For such thinges, are againste Gods glorie, against the scriptures of God. and contrarie to edification, as thou hast hearde.
If thou be able to proue, the commaundement of these thinges, so playnelie to bee agaynste Christian libertie also, whiche is the fifte poynte, thou wilt almoste [Page] perswade me, to speake no more against the London Ministers.
That is a thing moste euident, and therein I doubt not but that we shall agree: For to binde a man to doe agaynst his conscience, is against Christian libertie: but thereto are manie driuen, by this commaū dement, therefore it is against christian libertie. The conscience muste haue Goddes worde to warraunt the actions. But Gods worde doth not warraunte vs to vse these idolatrous geare, but playnlie forbiddeth the same. Therefore man can not haue his conscience perswaded, that this standeth with christian libertie. Agayne, to commaunde men, to absteine from such thinges, as were knowne to belonge vnto Idosles, which are called, Idolothita, was the advouchinge of Christian libertie, and the declaration, that they were no longer vnder that Idolatricall slauerie, wherefore the Apostles commaunded it at the beginning. Therefore to bee bounde to vse these thinges, is against christian libertie. As for the vse of the matter, or substaūce of such things, either vnknown or of some necessitie, I haue tolde thee before, that so the creature is indifferent. And to knowe this, is one pointe of Christian libertie, [Page] like as to flie from Idolatrous bondage, and to teache others to do the same, is the practise of true christian libertie.
Furthermore, to binde men vpon the perill of liuinge and libertie, to weare those garments, wherein their heauenlie Father hath bin blasphemed, Christes death derided, his Sacramentes polluted, theyr Brethren deceiued and murthered, in soules and in bodies, declareth a verie small semblance of Christian libertie. The holy Apostles, commaunde men to absteyne from the filthinesse of Idolies, meaning by that worde (Filthines) that they coulde haue nothinge to doe with anie thing belonging to the Idolles, but that they shoulde be defiled. So doth Paule call the Idolles, Deuilles, and sayth, that they that eate of their tables, are partakers with the Deuilles, and counteth them partakers of the altar, and y e same religion, whereof they are partakers, in the Idolothites.
Nowe, these garmentes which in poperie haue belonged to Idolles, are filthie Idolothites, that serued vnto Diuelles. Therfore are they agaynst Christian libertie. Againe, to binde men to eate Idolothites, were against Christian libertie: therefore to binde [Page] men to weare the Idolothites, is agaynste Christian libertie. To commaunde them to weare Garlandes, Palmes, Hattes, or eareringes, like the Idolatrers, were againste Christian libertie. Therefore to binde them to couer all their bodyes with Idolatrous garmentes, is agaynst Christian libertie. To binde men to obserue Iewishe Ceremonies, were agaynst christian libertie. Therfore are such commaundements, in the ceremonies, of Antichrist, agaynst Christian libertie. Poperie is bondage and slauerie. And the binding of the Ministerie, and the sacramentes, to such prescript apparel, was parte of the thinges, whereby menne were chayned in poperie: therefore are they agaynst Christian libertie. Wherefore wee must stande faste in the libertie wherewith Christe hath made vs free, and flie from the yoke of bondage, of that Romane Antichrist. We must goe out from that whore of Babylon, that wee be not partakers of hir sinnes, lest we be partakers of hir plagues, and giue hir double, for that she hath giuen vs. Loe, this becommeth christian libertie.
Why? Thinkest thou Miles, y t euery one that weareth these garmentes, shal haue a portion of the plagues with Antichriste?
Yea surelie. Euerie one shall haue his portiō, much or litle, that hold any thing of him. And though I doubte not, but that many of the Bishoppes, and sundrie of them that weare this geare, holde Christ the foū dation, yet must needes this chaffe & drosse (as they them selues cal it) be burned from them, by the fire of Gods iudgement. And so by faith and repentaunce, they may be saued: howbeit not without some smell of the fire, as God by his wisdome shal measure it.
But I am loth to come into that fire of Gods iudgement.
Prepare for it then betimes, & renounce al superstitious geare, and learne by the word of God, what it is to be a true Minister of Christ.
I pray thee tell me that, for I would fayne learne, if I wiste howe.
O Bernarde, thou spakest a worde in the beginning scoffinglie, whiche is thy whole charge, Pasce, Pasce, Pasce, feede my sheepe, feede my flocke, feede my Lambes, if thou loue me, saith Christe to Peter, and to all that take charge of any congregation. Therefore doeth Peter deliuer the same charge ouer vnto others, whome he calleth fellow Elders, & admouisheth them to feede [Page] the flocke of Christe, as much as lieth in them. And Paule counteth all that are called to this state, the Ministers of God, and the Stewardes and Disposers of his treasures, and sayeth in his owne person, that which he will haue to bee vnderstande of others: Woe vnto me, if I do not preache the Gospell. For a stewardshipp is committed vnto me. Therefore saieth he to Titus, that a Bishoppe or a Minister of Christe (for these two are confounded in the scriptures) must be Gods stewarde, holdinge faste the worde of faith, according to doctrine, that he also may be able to exhorte with wholesome doctrine, and improue them that saye against it.
Lo, Bernard, this is Christes first marke of his Ministers, that they feede his flocke, with the wholesome doctrine of his worde. Secondlie, it is required, that they whiche must reproue others, muste be vnreproueable them selues, that they be watch full, modest, herborous, apte to teache, &c. as Paule writeth to Timothie. These be Christes liuerie garmentes. And what pitious case is this, in Christiā churches, to see men thrust out of the dores, and robbed of liuing, and libertie, that haue all these markes and liueries? [Page] And to haue such men called in and chearished, that haue none of these, but onlie can reade a little in the Churches, and iett vp and downe idellie in the enemies liueries, as thou maist perceiue (deare friēd) by thyne owne selfe.
Why my friende, must euerie Minister or Prieste be a Preacher? Must I be a preacher also?
The scriptures of God, admitte none other, as thou hast partly hearde, and more euidentlie may be proued, howe the lippes of the Prieste (as Malachi saieth) must keepe knowledge, and they shal seeke the Lawe at his mouth: For he is the messenger of the Lorde of Hostes. Loe, thou and euerie one, that taketh this office in hande, are appoynted messengers of the Lorde of Hostes. If thou eyther know not this message: or canste not speake it, or wilt not do it, what a messenger art thou? Doest thou not on Gods parte (whose glorie, power, iustice, and mercie, thou shouldest preache) deserue sharpe punishmente? And of the parte of men, ouer whome thou haste charge, and to whom thou art sent as messenger, thou deseruest that their bloud [Page] should be required at thy handes.
This is sore geare. Thou makest me to tremble at it.
O would to God, that thou, and all thy fellowes, would turne whollie to Gods worde, and leaue your triflinge hipocriticall shewes. So shoulde GOD be glorified, and Christes Congregation edified, which nowe by the displacing of the godlie learned Ministers, is pitiefullie molested and daungered. What a Decree is this, That no man shalbe admitted, a Minister of Christe, vnlesse he will admitte also and Subscribe to some, yea and manie of the misorders of Antichriste? And as I heard a Bishoppe saye, If it were Paule himselfe, hee shoulde not here bee suffered, vnlesse hee woulde bee conformable to this geare?
Durst anie man speake that blasphemie?
Doe they not fulfill the same in their deedes? What was Paule? What was Apollo? But the Ministers of Christ, and the fellowe labourers with others that trulie and purelie preache Christ: although his spirit were more excellent. Paule spake [Page] most francklie against all superstitious ceremonies. So do these. Paule was coūted a foole in y e world: so are these. Paule counted al the pharisaical shewes of garments, & al other traditions of his fathers, dunge and drosse: so do these. So that thei haue one cō mon cause. Paul was persecuted of his brethren, fained christians: so are these. Take heede nowe Bernarde, whether thou wilt ioyne with the proude persecuting, or the poore persecuted Ministers of Christe.
I would fayne take Paules parte.
Then must thou leaue thy pharisaisme, thy shewes of garments, as he did.
Ah, then muste I leaue my Benefice.
God will send thee some other seruice. Thou were better to become a souldier again at Barwick, for defence of thy coū trey, (for it is a state allowed by Christe, by Iohn Baptist, & by Peter) than to continewe in this state, wherein thou heapest so much bloud vpon thy head, thorow thine ignoraunce, and deceauest thy selfe & others, thorowe thyne hypocrisie.
I wil take more aduisemēt, before I forgo my good & riche liuings.
O howe harde a thing is it, for thē that haue riches, to enter into y e kingdome of heauen, saith our Maister Christ. And Hierome sateth: Flie thou like as from the pestilence, the chopping Chapleyne, that of a begger is made riche, and from a base state, becommeth glorious. But Bernard, thou knowest some thinge, what doeth belong to the Queenes Lieftenaunt, or Captaine of Barwicke, howe that he, for that same little Towne, must be watchful night and daye. He must haue an eye to the enemies, an eye to the walles, & both his eyes bent continuallie, vpon his souldioures, to finde all the meanes that he can possible, to keepe them in order, to haue them expert, euerie one in his trade, howe to handle his weapon, howe to saue him selfe, how to encounter with the enimie, and to be alwaies in readines. Therefore doth he oftentimes giue his charge, prouoketh with benefits, and with threatnings, and some times trieth by alarummes, who are the paynefull souldiers.
What meanest thou by this?
Thou haste taken vpon thee, to be & Captaine of a Towne of warre, more [Page] whotelie besieged, thā euer was Barwicke, whose enemies are euer about it.
I knowe not what thou meanest: for I haue giuen ouer such matters.
No, no. Thou art entered into a greater charge. Doe not all men in theyr Baptisme promise to fight manfullie, like faithfull souldiours, vnder Christes Standard? Doest not thou in the ministring of Baptisme, as Christes Liefetenaunt, and Captaine of his souldiers vnder thee, take their solemne vowe and promise to that purpose?
I graunt that I so do. But what then?
And art thou thus watchfull, and carefull, as thou hast seene thy Captayne there?
Nay, I neede not, we dwell not so neare the Scottes.
But Paule sayeth, That y e Christian man, hath a greater fight, than with fleshe and bloude, euen with the Principalities and powers, the worldlie gouernors, the princes of the darkenes, of this worlde, which are aboue vs in the ayre. Therefore we must take against them all the armour [Page] of God. Knowest thou what y t is Bernard?
Nay surely, (as I said) I know not what thou meanest. I vnderstand thee not.
Ah, how shalt thou teache others, to play the good souldiers, whē thou knowest not, the names of thy weapons? nor of the armour that thou and they should weare? neyther yet canst feele anie strokes, when thou art deadlie wounded? Nor knowe thyne enemies, when thou and all thyne, are in their handes inclosed? There is not one Legion, but whole armies of Deuils, deuouring this Towne, where thou haste charge, by ignoraunce, superstition, Idolatrie, blasphemie, contempte of Goddes worde, his Sacraments, his Sabbaothes, giuen to Drunkenesse, riott, dissolutenes, pride, couetousnes, adulterie, and infinite crimes. So that they fight vppon the Deuilles parte, againste Christe: and yet thou their Captaine, canst not espie it: or will not, by the sword of the spirit (which is the worde of God) fight againste this enemie, y e thus doth inuade thy cure: but the blinde leading the blinde, both perishe togeather.
O, nowe I do some thing vnderstande thy meaning, and I woulde fayne [Page] that all were well. But thou requirest a thing vnpossible, that all should bee Preachers, that haue the charge of soules in all the Parishes, thoroughout Englande.
I require nothing, but that Christ, whiche hath so dearelie bought the soules, with his owne bloud requireth, and that which God the Father requireth in the old and newe Testament, and the Primitiue Church did continuallie practise, vntil that blinde time, that the Massing priestes did creepe in, vnder the Romane Antichriste. And yet in Gregories time, whē there was great blindnesse, he him selfe can saye, that he is a dead Priest, (& therefore no priest, no more than a dead man is a man) whiche doeth not preache. For hee kindleth the wrath of the great Iudge agaynste him, if he walke without the sounde of preaching: Furthermore he sayeth, That you priestes increase your owne sinnes, with the death of others, and that you kill, and murther so manie, as you see dailie, without al care, holding your peace, go toward their death. Loe, here is other geare to be vrged, than surplesse matters. It is not inough to be a priest of cloutes, or a dumbe dogge that cā not barke.
But yet I do aske thee, howe it can be possible, to get so many preachers?
No doubte, this popishe ware (as thou seest) doth driue out manie preachers, and stoppeth manie good menne (that I knowe) from comming to the ministerie. Therefore one readie waye to gette moe Preachers, were to take it awaye: otherwise there may be founde manie, if GOD giue grace to seeke them. But as thou demaundest of me, Howe is it possible, to get so manie preachers, for this Ylelande: so might Titus haue demaunded of Paule, in the firste planting of Christian Religion, where he should haue founde, so many preachers, and of so good qualities, in the Ylelande of Creta, as Paule appoynteth. But Paule and Titus both depended vpon Gods prouidence, knowing that God is riche ynough, to furnishe his owne house and familie, and the spouse of his Sonne Christe (which is the Churche) if it be not, thorow mans negligence. Therefore doeth Paule giue no leaue, nor Titus demaunde anie leaue, to place dumbe dogges, such as were not apte to teache: much lesse coulde they haue thought it meete, to place wolues in [Page] the steede of sheepeheardes. No, Paule vrgeth this pointe vnto Timothie, charging him before God and the Lorde Iesus Christe, and his electe Angelles, not to lay handes vnaduisedlie of anie, to be partaker of other mens sinnes: as those Bishops nowe do which admitte a sorte of popishe Asses, which were wonte to saye Masses, and such others, as neither haue knoweledge, nor feare of God: which will weare anie thinge, or doe anie thinge, for an idle liuinge.
I hearde my Lorde Bishop say, that they are fayne so to doe, or else they should not haue Priestes inough, for the Countries. For yet one doeth serue two or three churches.
That is a madde seruice, to serue two or three maisters, for the gayne of proling proctors. And I thinke the parishes, would not be contente, with suche a swineheard.
What then? shall they call forth Coblers and Taylours, that euerie parishe may haue one, & so place in men of handiecraftes, and occupations?
Yea a great deale better were it so [Page] to doe, than to place popishe Priestes, the deuourers of Christes Lambes. For theyr priest crafte, was the wickedest occupation, that euer was in the worlde, and the moste craftie. And as Celestine sayeth truelie: It is no maruayle, thoughe those that growe not vppe in the Churche, but haue crepte in at the backe doore, bringe straunge geare, into the Churche, whiche they had in their other trade. For by these Popishe priestes (whiche neuer were of Christes Churche) commeth in this popish trashe.
But thou mayest perceyue by this, that I haue sayde before, that I woulde haue none admitted, to this holie State, but suche, as are well instructed, in Christ Iesus alreadie: And the Lorde our GOD, without them and their trashe, can furnish his Churche, (whiche is his owne house and familie) if wee coulde turne to him vnfeignedlie, by Godlie prayer: as oure Sauiour Christe teacheth: That we should praye the Lorde of the Vyneyearde, to thrust forth labourers, into his Vineyeard. Whiche hee graunte of his great mercies, and turne their hartes, or staye theyr enterprises, [Page] that striue agaynst Gods businesse, eyther of malice, or of ignoraunce, AMEN. AMEN.
But nowe (fellowe Bernarde) that thou mayest know, that the London Ministers, and other their Brethren in the Countrie, haue iuste cause, to speake and preache as they doe, againste the Popishe trashe, that yet remayneth, here mayest thou reade in this Table following, moe than an hundred poyntes of Poperie, vnreformed in Englande. So that poperie (hauinge yet so manie sprowtes and braunches amongst vs) will surelie spreade agayne, if these and such like faythefull Ministers, bee put to silence.
They were godlie men (and are so coū ted nowe after their deathe) that heawed downe, the great trees of Poperie. And shall these bee iudged euill men, that would digge vp the rootes and sprowtes of Poperie, to cause it neuer to growe agayne, if it be possible? It is not onelie for the Cappe & the Surplesse that they contend, but agaynste all these poyntes of Poperie, wherevnto they are vrged, to subscribe, by [Page] generall tearmes. So that the Gospell shoulde bee tyed, by their Subscriptions, to spreade no further, neyther for the reformation of the Ministerie, nor for the recouering of true Discipline, nor for the abolishing of such wicked superstitions, as these be which do followe.
¶ An hundred pointes of Poperie, yet remayning, which deforme the Englishe reformation.
- 1 FIrste, the Popishe names and offices. The Archebishop, or Primate of Englande, whose office stādeth not so much in preaching, as in graunting of Licenses and Dispensations, according to the common lawe, &c.
- 2 Secōdlie, that he is called Lords grace, or, Gratious Lorde, contrarie to the commaūdement of Christ, Luc. 22. 25.
- 3 Thirdlie, that the other Bishoppes, are called Lords, haue dominatiō, and exercise authoritie ouer their Brethren, contrarie to the commaundement of our Sauiour Christ, Mat. 20. 25. 1. Pet. 5. vers. 4.
- 4 That they haue the honours of Countie Palatines, &c. contrarie to the example of the Apostles, and the Aposto like preachers, both of olde times, and of our times, in al reformed churches.
- 5 The glorious Chauncelor, & his craftie courtes.
- [Page] 6 The proude Deane, and his office.
- 7 The Subdeane with his.
- 8 The Chaunter.
- 9 The Cannon.
- 10 The pettie Canon.
- 11 The Virgerer.
- 12 Rector Chori.
- 13 The Epistler, that doeth reade some patche of the Epistle.
- 14 The Gospellar, that doth read some peece of the Gospell.
- 15 The Querister.
- 16 The Quier or Cage, wherein they do separate them selues from the Congregation, and cause the worde not to be vnderstood of the people.
- 17 The singing Clearkes.
- 18 The Organiste.
- 19 The Organ Blower.
- 20 The Commissarie and his court.
- 21 The Summoner or Apparitor.
- 22 The Parson.
- 23 The Vicar.
- 24 The Chapleyne.
- 25 The idle Reader
- 26 The Parish Priest.
- 27 The Prebendarie stipendaries, Pencioners [Page] that sell benefices.
- 28 The Beadmen at burialles, and afterwarde.
- 29 The hired Mourners, in their mourning garments, &c. So that here is nothing taken of Christe, nor his Apostles, neyther concerning names, nor office, but onlie of the Pope, that Romane Antichriste.
The Court of Faculties.
- 1 LIcenses to marie in tymes forbidden, as in Lent.
- 2 In Aduent.
- 3 In Gange weeke.
- 4 In Imbring dayes
- 5 Item, Licences for mariage to persons forbiddē, which cōteineth many points
- 6 Licenses to marie in places exempt.
- 7 Popish diuorcements licensed.
- 8 Dispensations to eate fleshe.
- 9 And those writinges haue this poynte of Poperie, Sana conscientia, as though they had authoritie ouer mennes consciences.
- [Page] 10 And all this for money, and suche a summe of money, as the poore men cā not reache vnto.
- 11 Dispensations for boyes and doltes, to haue benefices.
- 12 Dispensation for non Residentes.
- 13 Dispensations with them, that doe not preache.
- 14 Dualities.
- 15 Trialities.
- 16 Tollerations.
- 17 Pluralities.
- 18 Tot quots.
- 19 A Lordshippe ouer the whole Cleargie, and all their Courtes.
- 20 Excōmunication for fees not paide.
- 21 A sale of Absolutions for money.
- 22 Both the Phisitions spirituall & corporall, must be consulted withall, before you may haue license to eate flesh. Which high poynte of Diuinitie, was learned forth of Boston pardon.
- 23 Buying and selling of aduowsons.
- 24 The absolution of one man for another.
- 25 Full power to dispense with all causes, that the Bishoppe of Rome coulde [Page] dispēse with, the Prince excepted, whiche cōprehendeth manifolde poyntes of poysonfull Poperie.
- 26 Brieflie, the popishe enormities, and deformities of this Courte, are innumerable. Wherefore we will labor no longer to account them.
The Commissarie his Courte.
- 1 THis robbeth the Church of hir gouernement, vsed both in the olde and newe Testament.
- 2 Secondlie, this is contrarie to Christes commaundement, Dic Ecclesiae, and to the example and doctrine of Paule, to excommunicate alone.
- 3 Thirdlie, to absolue alone.
- 4 To sitt in iudgement alone.
- 5 To retract the sentence, that with the inuocatiō of the name of God he hath pronounced.
- 6 And to do this for money.
- 7 To excommunicate for money matters, and for trifles.
- [Page] 8 To absolue without manifest repentaunce.
- 9 To pole somethinge of euerie parishe.
- 10 The poling of the Priestes.
- 11 The light punishement of adulterie.
- 12 The open, knowne, and continuall periurie, of the Churchwardens, committed in that Court.
- 13 The committing of penaunce, the Congregation not being satisfied.
- 14 Dispensations for the tymes of Mariage forbidden, and for not as king in the church.
- 15 The poling of the Proctors.
- 16 Of the Registers.
- 17 Of the Apparitors.
- 18 Of the Clearkes, for writinge of Billes.
- 19 Of the briberie in selling of bookes.
- 20 The Prieste muste be sworne to his Ordinarie.
- 21 The newe come Prieste muste paye tenne shillings, for the sight of his letters of orders.
- 22 All sentences, for the moste parte, are to be giuen by popishe Canon lawes, whiche are intricate and infinite.
[Page] So that he that will wade further herein, shall enter into a sea of poperie, and shall see the decaye of Religion & godlinesse, creepe in by this Courte, and that this is nothinge, but a packe of poperie, and a pudle of corruption.
Grosse pointes of poperie, euident to all men.
- 1 OLde Monkes, and Friars, and olde popishe priestes, notorious idolatrers, openlie periured persones, haltinge hypocrites, manifest Apostates, are allowed in place of true and faithfull Pastors.
- 2 An other sorte of vagabounde ministers of no place.
- 3 Thirdlie, the running and ridinge to be made Priestes, and to prole for benefices.
- 4 The common Symonie of the priestes many wayes.
- 5 The spoyle of benefices by Patrones.
- 6 Impropriations.
- 7 The Parson robbeth the Parish, & the [Page] poore Vicar muste serue the cure, and do the duetie.
- 8 The Parson may lie abroade without checke, and do no duetie to the parish. But hee that doeth the duetie, shall be bounde to the Popish attire, and what soeuer it pleaseth the ordinarie.
- 9 Ministers made, neither in electiō, vocation, nor approbation agreeable to Gods worde.
- 10 Boyes, papistes, drunckardes, idiots, Idolles, as Zachariah calleth them, Zachar. 11.
- 11 Eleuenthlie, learned Ministers maye not preache, without newe licenses, although in the ordeyning of them, they are commaunded to preache the gospell.
- 12 Some may preache, and not minister the Sacramentes.
- 13 Deacons made to other purposes, than Scripture appoynteth.
- 14 They may minister Baptisme, but not the Communion: they may minister the Cuppe, not the bread.
- 15 The Images of the Trinitie, & many other monuments of superstition, generally [Page] in al church windowes.
- 16 The holie Sacramentes, mixed with mens traditions.
- 17 The wante of examination, before the receiuing of the Lords Supper.
- 18 In manie places it is vsed like a Masse.
- 19 The wante of true Discipline for the whole congregation.
- 20 The popishe apparaile of the Archebishop and Bishop, the blacke Chimere or sleeueles coate, put vppon the fine white rotchet.
- 21 The great wide sleeued gowne, commaūded to the Ministers, & the charge to weare those sleeues vpō the armes, be the weather neuer so hote.
- 22 The horned cappe.
- 23 The Tippet.
- 24 The Surplesse in litle churches.
- 25 The Cope in great churches.
- 26 The Lordlie power of the Bishoppes and their Princelie Parkes and Palaces.
- 27 Their riches gathered togeather by popishe meanes, Procurations, Synodalles. &c.
- 28 Their pompous trayne of proud idle swingebreeches, in the steede of Preachers & Schollers.
- [Page] 29 Their temporall offices.
- 30 Their wante of exercise in learning.
- 31 The wante of Discipline in the ministerie.
- 32 Furred hoodes in Sommer of their great Doctors.
- 33 Silken hoodes in their quiers, vpon a Surplesse.
- 34 The gray amise with cattes tayles.
- 35 The Organes playing away halfe of the psalmes.
- 36 To sweare by a booke in their cōmon courtes.
- 37 To saue a theefe if he can reade latin, because he is one of them, Legit vt Clericus.
- 38 The commō swearing by our Ladie, not reproued.
- 39 And the obseruing of the Ladies daies, & Ladies feastes, which are cōfirmations to such othes and swearers.
- 40 Faires & markets vpon the Sabaoth dayes. Lewd playes on the same daies.
- 41 Putting of the caps at the name Iesus
- 42 Crossing the corps with linnen cloathes, and such like.
- 43 Ringing of handbels in many places.
- [Page] 44 Crossing of thēselues in their prayers.
- 45 Ringing of Bells in the place of preaching, when the Priestes take possession of their benefices.
- 46 Ringing of Curfewe vppon hallowe euens.
- 47 Ringing three peales at the burialls.
- 48 The visitacions of the Bishoppes and others, onely for money.
- 49 Dispensations with the rich men for all things: but not with poore menne that haue no money.
- 50 Offerings at burialles, & the offering of the woman at hir churching.
The church seruice, and chiefe shewe of holines.
- 1 FIrst, the only reading in the place of feding, by the applying of the word to the conscience, is rather an Englishe poperie, than a true christiā ministerie. Christ commaundeth his to feede. So doeth Peter exhorte his fellowe ministers. Paule cōmaundeth to chuse such & none other.
- [Page] 2 The whole forme of the church seruice is borowed from the Papistes, peeced and patched without reason or order of edification.
- 3 In the cōmon prayers the priest prayeth for the Queene, & the people answeare of another matter.
- 4 They pray also that all men may be saued without exception: and that al trauailing by sea and by land, may be preserued, Turkes and traytors not excepted. &c.
- 5 They praye to be deliuered frō lightening & tempest, when there is no daū ger of it. &c.
- 6 All these church prayers & Sacramēts, are tyed to a popishe Surplesse.
- 7 Their Saints dayes, and their prescript seruice.
- 8 Their wakes and idolatrous bankettes
- 9 Their Lent still obserued in the same time and manner.
- 10 The Imbring dayes.
- 11 The hallowe Euens.
- 12 The Fridrayes and Saterdayes.
- 13 All their fishe fastes.
- 14 The crossing in Baptisme.
- [Page] 15 That the godfathers & godmothers shall promise, that the childe doeth beleeue, and doth forsake the Deuill.
- 16 The necessitie of Baptisme.
- 17 The Lords Supper in time of necessitie, to be ministred to one alone.
- 18 The priuate Baptisme.
- 19 The Ring in mariage.
- 20 The Churching of women with this Psalme, that the Sunne nor Moone shal not burne them.
- 12 The confirmation of childrē, by laying on of the handes of the Bishop, to certifie them of Gods fauour, by this signe of mans inuention.
- 22 The making of the Ministers, by laying on of the handes, and saying, Take the holy Ghost.
- 23 The ministration in a Wafer cake.
- 24 The kneeling before the Cake.
Peace, here be to many. But mee thincke Miles, that there be some pointes here reckoned, that are smallie to be accoū ted of, and are but verie trifles.
That is true, for all poperie is but trifles. But what hath Christes Church to [Page] do, w t the poysonfull leauē of popish trifles? Christ w t Antichrist? A litle leauen corrupteth y e whole lūpe. A litle poyson, y e whole pottage. And manie small make a great heape. And how can we accounte it a good reformation, where so many pointes of poperie do remaine? Or why shoulde men in payne of prisonment, or losse of liuing, bee bounde to subscribe and allowe all these pointes of poperie? But because thou and thy fellowes should not quarell, aboute the smalest trifles, I do giue thee seuen score to the hundred. And wherfore is the glorious glasse of the Gospell, by Gods mercie set before our eyes? but that we shoulde wipe away, all these popish blemishes, from the face of our English Churche, in the which we do boast of a reformation. God for his mercie graūt, that we may once see a right reformation in this church, to the glorie of his name here in Englād, AMEN.
The fire shal trie euerie mans work, of what sorte it is, whether it be golde or siluer, tymber, strawe, or stubble.