Moreover I counsell you that in any wise ye bring in Discipline into your Churches so soone as possible ye can for if it be not receaved at the beginnyng when men are very desirous of the Gospell it will not soone be admitted afterward when as it hapneth some coldnes shall creepe in And how vainly you shall labour with out it very many Churches may be an example unto you who since they would not at their very first reformation take upon them this healthfull yoke could never afterward as touching manners and life be brought into order by any iust rule whereof it happeneth which I speake with greife that all things in a manner haue small assurance and and doe threaten ruine on every side Therefore it is a greivous loss and a certayne destruction of Churches to want the strenght of Discipline Neither can it be truely and soundly sayd that they haue and do professe the Gospell which either be without Discipline or do contemne it or be not delighted therwith Certainly since in the Evangelists and in the Apostolike Epistles it is taught with so great diligence it must be confessed not to be the least part of Christian religion Whereby it commeth to passe that the Gospell seemes to be despised of them which haue banished froÌ„ themselues so notable a portion thereof But under what devise or couller it is reiected at this day in many places is worth the hearing They say that there is a danger least under the colour of Discipline the Ministers of the Church should take upon them tyrannie should correct reproue and excommunicate for no iust causes but at their owne pleasure c. Neither do these good men perceiue that there needeth not be any feare of the Ministers where the rule of the Gospell as touching brotherly correction is observed For this charge is not to be committed to the authority and will of one man but in the shutting out from brotherly societie them which will not be amended a consent of the Church must be had by whose authority if it be don no man can iustly coÌ„playne of the tyrannie of one or of a few Marke how this Divine lecturer which hath so good testimonie of his sincere judgment great modestie and mildnes and of incomparable learnyng would haue the Discipline receaved wheresoever any reformation of religion is made and saith plainly it is a great part of christiaÌ„ religion and a notable portion of the Gospell and that they which refuse or reject it may be counted enimyes and not lovers of the Gospell And that the charge of excommunication is not to be committed to one man or to a few but to the whole Church And as for the rites and Ceremonyes and administration of the Sacraments he setteth downe these three caveats to be observed in the using of them First that they be most plaine and simple Secondly that they be most removed from the superstitious trifles of the Papists Thirdly that the manner of using them come nearest to the purenes that Christ and his Apostles used Certainly if M. Martyr were now in Oxford and with all his sinceritie and modesty and learning should mayntaine this most playnenes in the MinistratioÌ„ most furdest removed from Popish Ceremonyes and trifles and cry out for the purenes that Christ and his Apostles used he should be turned out for a wrangler or a Puritane if he had no more hurt But let us heere what M. Martyr saith further upon these poynts In his Common places speaking of the goverment of the Church he saith If thou respect Christ it shall be called a Monarchie part 4 cha 5 sect 9 Com. in 1. Cor. 5 13. For he is our King who with his owne bloud hath purchased the Church unto himselfe He is now gone into heaven yet doth he governe this Kingdom of his indeed not with visible presence but by the spirit and word of the holy scriptures And there be in the Church which doe execute the office for him Bishops Elders Doctors and others bearing rule in respect of whom it may be iustly called a goverment of many c. But because in the Church there be matters of very great waight and importance referred unto the people as it appeareth in the Acts of the Apostles therfore it hath a consideration of publicke goverment But of the most waight are accounted excommunication absolution choosing of Ministers and such like so as it is concluded that no man can be excommunicated with out the consent of the Church And a non after he saith Cyprian writteth unto Cornelius the Bishop of Rome that he laboured much with the people that they which are fallen might haue pardon Which if it might haue been given by himselfe there had been no need that he should so greatly haue travelled in perswading of the people And Augustin against the Donatists sheweth the same when he saith we must then cease to excommunicate if the whole people shall be infected with one and the selfe same vice For it will not sayth he consent to excommunication but will defend and mainteine him whom thou shalt excommunicate Wherefore this right perteineth to the Church neither ought to be taken from the same against which opinion they cheifely are which would haue the same to be committed to one Bishop or Pope And in the 5 section a litle before he giveth this definition of excommunication Excommunicatio est c Excommunication is the casting out of a notorious wicked man from the fellowship of the faithfull by the iudgment of them that be cheife and the whole Church consenting by the authoritie of Christ and rule of the holy scriptures to the salvation of him that is cast out and of the people of God And after he had confirmed the same by divers places of scripture he sayth Seeing it is the Gospell of Christ as touching all the parts it ought to be receaved of the Church and credit every wher to be given unto it So as they are to be wondred at which would professe the Gospell and yet do exclude this particle And touching the magnificence of Bishops and their stately using of Civill affaires In the same part and 20 chapter Section 16 he sayth But why in times past in the old testament were both Principalitie and Priesthood ioyned together This may be declared the cause Namely that in those persons Christ was shadowed â—n 2 Kings 11 initio to whom was due both the true Priesthood Soveraigne Kingdom But after his commyng upon the earth we haue no other Priest but himselfe our onely mediator and redemer Vndoubtedly those Ministers of the Church which are instituted by him are appoynted to preach the Gospell of the sonne of God and to administer the Sacraments wherefore it is meete they should abstayne from outward principalitie administration of civill affaires Since they haue ben so instructed by Christ For he saide unto his Apostles The Princes of the Nations haue dominion over them
aboue the Apostles which would not be taken for Lords that had authoritie to command but for Ministers serving the will of the Lord. And a non after he sayth Thirdly that Elders Bishops and Pastors be all one it is manifest by that which we doe read in this wise And sending messengers from Miletus to Ephesus Acts 20 he sent for Priests or Elders of the Church and when they came unto him he sayd you know that from the first day c. And a litle after Looke therfore to your selues and to all the flocke in which the holy spirit hath set you Bishops to feed the Church of God c. The same which Luk calleth the Priests or Elders of the Church of Ephesus those Paul calleth Bishops and sayth that they be set there to that intent to feed the Church of God So we do see manifestly that Priests or Elders Bishops Pastors be all one And that there was in one selfe same Church ioyntly together many Bishops and that appoynted by the holy spirit as we may see also by that which we do read in the Apostle saying Paul and Timothie the servants of Iesus Christ to all the Saints in Christ Iesu which be at Philippos together with the Bishops and Deacons Lo there were many Bishops togeather also at Philippos And touching the questions in Baptisme thus he intreateth thereof Augustine saith If we will in wordes declare that the litle children doe know in godly matters which do not yet understand worldly matters I feare least we shall seeme to doe wrong unto our very senses in so saying whereas the playne evidence of the truth doth easily surmont all that strength and meanes of our sayings I know what Augustins answer was unto this question to Boniface the Bishop Aug. epis 57 ad Dardan where he writteth in this wise It is answered that the Child doth beleiue which hath not yet any affection of faith It is answered that it hath faith because of the Sacrament of faith Thus saith he he calleth baptisme the Sacrament of faith But in case that the Sacrament of faith be faith how is it said that the infant hath faith which hath not yet baptisme and is therefore demanded whether that he doth beleiue to the intent that he may receaue baptisme Agayne the question is not whether he hath the sacrament of faith or not but whether he doth beleiue The question is of faith and not of the Sacrament of faith yet for all that it cannot be truly reported that he hath faith therefore And so it is a very feeble answer that this great man maketh in this matter for asmuch as the infant when he is thus demanded hath neither faith neyther the sacrament of faith For how should he haue that which he hath not receaved But yet thus they are compelled to answer the matter which will needs maintayne and keepe this custome used in the Church without any ground of it And this beyng so fond a custome that it cannot be defended risen first of this that the Bishops did disorderly apply that forme of baptising of such as were of perfect yeares of understanding unto the baptising also of infans and so began to demand of infants of the abrenouncing of Satan and of the faith in the holy Trinitie as well as they did of them that were of yeares of full age In my iudgment it were more convenient if the Father of the infant that is to be baptised were present at the font to require baptisme for his child and that he should be openly examined of his faith by the Minister in the presence of them that stand by of the faith not which the infant hath but which he himselfe hath in Christ our Lord and Saviour and whereunto he will bring up and teach his infant Unto M. Musculus succeeded M. Gualter who upon the Prophet Zephaniah that prophesied onely in the time of King Iosiah which was the cheifest reformer of religiō that ever raigned among the Iewes Gualter yet notwithstanding this Prophet sent of God was such a vehement taxer of the defects in the reformation of religion remnants of Baall and relicks of superstition left in Iosiah his time that non of all the Prophets did more exclame against the reliques that were left or threatned greater plagues for lack of full reformation Whereupon M. Gualter in his first sermon upon the Prophet Zephaniah useth this spech in the name of the Lord. My servant Iosiah removed away many thinges But because through your ungodlines many thinges yet remaine being contrary to my lawes Gualt upon Zepha ser 1 verily I my selfe will bring forth Broomes much more rough where with these abominable relickes with their Patrons or defendors shal be cleane purged c. And in his second sermon a litle before the end he thus concludeth But let us consider the degrees of superstition which the Prophet in this place maketh mention of The first is when the remnant of superstitions is kept when God granteth libertie to reforme things craftie dissemblers do attend uprn these superstitions whereunto they beare good will and by litle and litle spread them a broad by and by after followeth open Idolatry but least they should seeme to forsake God altrgother first theris invented a certaine mixture but the same at the length degenerateth to a playne defection or falling from God and these things certainely even at this day are seene every where Behold England and do we as yet marveil at the wrath of God hanging over our heads Let us learne therefore to attend and waigte upon the word of God to flie all occasion of evill O that our Prelats of England would attend wait upon the word of God and so flie all occasion of evill cōsidering the degrees of superstition how they increased even in King Iosiahs time namly by retayning the relicks of superstition and not to invent a certaine mixture wherby must needs follow a degeneration to a playne defection and falling from God For every country man can tell that if a crab tree be graft with the sweet apple called the apple of paradice or with the most excellent apple that is in the world although the graft doe grow and flourish marvelously well yet if the sients be suffered to grow by litle and litle within a while the crabb tree sients will so prevaile and the graft of the good fruit so decay that the whole tree will turne againe to be a crabb tree and beare no fruit but crabbes So in King Henrie 8 time the Popes supreame head was cut of and the graft of Gods word was set up in every Church through out England which graft as Iames saith is able to saue our soules if it be receaved with all meeknes and all filthines layd a part Iames. 1. But King Henrie 8 suffered almost all the boughes upon the stocke beneath the graft to grow King Edward pared of many of them Queene
the spirit A Church therfore I do finde is taken 2 wayes in the holy scriptures First for the cōpany of all those who in asure firme faith do beleiue in Christ their only head This is scattered through the universall world Who knows this church Only God But what shall we say of the Pope Cardinalls and Bishops which come togeather into a Counsell Are not they also the Church the Church militant I answer they are only members of this Church if so be it that they beleiue in Christ acknowledg him for their head If they beleiue not they belong not to the Church at all So farr of it is that they should be the church Synods But thou wilt say they are a Church Representatiue Of this I find nothing in holy scriptures out of mens devises any man may fayne any thing We rest on the holy scripture against which thou wilt not attempt any thing if thou be a christian Secondly a Church is taken for the severall congregations A visible Church which conveniently meet together in some one place for the hearing of the word and receaving of the Sacraments The Grecians call these Parikias Parishes Of this manner of a Church Christ speaketh Mat. 18. saying Tell the Church And so Paul useth the name of the Church 1. Cor. 1. To the Church which is at Corinth etc. And Furthermore afterward Quid audio Episcopus ne solus excommunicare potest Putabam Ecclesiae esse datū What doe I heare May a Bishop alone excommanicat I had thought that had been appoynted to the Church But perhaps they will say a Bishop onely is the Church Christ saith tell the Church doth a Bishop then or an Abbot signifie the Church Excommunication belongeth not to one man whatsoever person he be but to the Church For Christ sayd not we should refuse the company of a man when he had contemned an admonition or twayne therfore one onely man cannot excommunicat but then at the last when he hath despised the admonition of the Church therefore no man but that Church can excommunicat wherin he dwelleth which by his sinne hath offended vnto the Church the Pastor of the Church belongeth this right of pronouncing sentence of excommunication against the offender And further he saith Tradunt excommunicationem ab Episcopo latam Ecclesiae esse excommunicationem Art 31 Sed observandum supra ea quae octavo articulo diximus Ecclesiam in scripturis accipi aut pro omnibus christianis qui in istis terris visibiliter nunquam conveniunt soli Deo noti atque in hac ecclesia omnes sunt qui Deo patri per Christum fidunt et nituntur et haec est ecclesia quam in articulis fidei profitemur aut pro singulis quibusque ecclesiis quas paraecias vocant Conventiculum ergo et conspiratio personatorum istorum Episcoporum sub ecclesiae nomine comprehendi non potest nec id possunt ex scriptutris ostendere quod ipsi sint ecclesia etiam sirumpantur Ecclesia ergo nequaquam sunt Cui ergo ecclesiae offendens pcccator indicari debet Ad ecclesiam universalē Christus nimirum nos ire non mandat nam haec nusqua hic coit corporaliter They hold that the excommunication by the Bishop is the Churches excommunication But saith he those thinges are to be observed which before we haue spoken in the 8 article that the Church in the scriptures is eyther taken for all christians which upon the earth do never visibly meet together which are only knowne unto God and in this Church are all they which beleeue in God the Father and cleaue fast vnto him through Christ and this is the Church which we acknowledg in the articles of our faith or else it is taken for every perticular Church which they call parishes Therefore the conventicle and the cloked conspiration of these disguised Bishops cannot be comprehended under the name of the Church Synods neither can they proue it by the scriptures that they be the Church though they would burst therefore it is cleare that they be not the Church unto which the offending sinner ought to be shewed for it is manifest that Christ doth not command us to go tell the universal Church for this Church never meets together bodily And agayne he saith Quis enim omnes pios congregare posset restat ergo ut ecclesiae iubeat Christus indicandum peccatorem quam paraeciam vocamus For who can gather together all the faithfull therefore it can be taken non otherwise but that Christ commandeth the offender to be iudged by the Church which we call a parish Now let us goe forward to heare what the rest of the excellent lights and Angells or Messengers which God hath raysed in this our age set up upon the golden candlesticks among which Christ himselfe walketh in Germanie Helvetia Savoy France c. concernyng the pulling downe of the whore of Babell and the reformation in the poynts of religion a foresayd Wherin if there be any that thinke some speaches before or hereafter to be uttered be over bitter let them marke what M Luther sayth upon the Epistle of Peter a foresayd Now their be many sayth he that can well inough abide to haue the Gospell preached so that their might be no exclayming and speakyng against the Wolues I meane so that the Preachers in their Sermons would forbeare exclayming and taunting against Prelats But although I Preach sound doctrine and that which is true and though I feed and teach my charg the sheepe well and rightly yet is not that sufficient for it is further requyred at my hands to keep the sheep from danger and to haue a carefull regard unto them that Wolues come not among them to driue them away out of their fertile and wholesome pastures For to what purpose is my building if when I haue couched and orderly layd my stones an other straight wayes come and hurle them downe as fast agayne and I seeyng him forbid him not The Wolfe is well enough contented that the sheepe be well fed and fatted in good Pasture because the fatter they be the pleasanter and daintier pray he thinketh to make of them But that Doggs should incessantly barke and baule at him that he cannot abide Such barking doggs they cannot abide but dumb doggs they can beare well enough with all The next light set vp among the golden Candlesticks of Germanie to shew forth the darknes of Antichrist and the blindnes of the Romish Babilon was M. Bucer Bucer pag 2148 edit 1570. col who for his learned excellency was sent for by K. Edward the Sixt and appoynted to be the Divinitie Reader in Cambridg of whom M Fox in our booke of Martyrs saith He brought all men into such admiration of him that neither his frends could sufficiently prayse him neither his enimyes in any poynt find fault with his singuler life sincere doctrine How earnestly M