Foure paradoxes 1 A byshop and a minister is all one. 2 A byshoppe or deacon shoulde not bee called Grace, Lord, or exercise such authoritie. 3 A popish priest is no lawful minister of the gospel. 4 Canon chauncellours, & officials are no meete officers in the churche of God.

1 A Byshop and a Mini∣ster is all one.

Let a man so thinke of vs, as of the Ministers of Christ, and Disposers of the secretes of God.

A Byshop must be vnreproueable, apte to teache. &c. Lykewyse must Deacons. &c.

Paule and Timothee the Seruantes of Iesus Christ, to all the Saintes in Christ Iesus, which are at Phi∣lippi, with the Byshops & Deacons. &c.

The Elders which among you, I beseche, which also am an Elder.

Whereof I am made a Minister, by the gyft of the grace of God geuen vnto me. &c.

Take heede therefore vnto your selues, and to all the flocke, wherof the holy Ghost hath made you Ouer∣seers. &c.

Wee are Gods Labourers, ye are Gods husbandry.

Who also hath made vs able Mi∣nisters. &c.

Thus in the place of the Mini∣sters of the law, as Priestes & Leuites, there be onely two kynde▪ of Ministers vnder the Gospell, Byshops & Deacons: and the Byshops haue sundry names as Ministers, Disposers, Seruants, Elders, Ouersears, Labourers, Prophets, Euangelists, Preachers, Apostels, and yet all are one.

Betwene a Byshop and a Minister, there is almost no difference: for the charge of the Church is committed to the Minister, & the thynges which are spoken of the Byshop, do apper∣tayne to the Minister.

The Minister differeth not frō the Byshop, the order is all one.

None of vs appointeth him selfe to be a Byshop of Byshops, nether dri∣ueth hys Felowes into a necessitie of o∣bedience.

The ordering of a Byshop and of a Minister is one, for they be both the Disposers of Gods secretes.

A Priest and a Byshop are but one thyng, and before that by the infla∣ming of the Deuyl, partes were ta∣ken in religion. &c. The Churches wer gouerned by the common consent of the Priestes.

The Apostel teacheth playnelyt, that the Byshops & Ministers are all one.

The things spoken of the Bishops, do belong vnto the Ministers, neither is the one aboue the other.

A Byshop rather by custome, then by Gods lawe, is aboue the Minister: yea, in times past one Minister did or∣dayne an other.

Hierome seemeth to matche all Byshops together, as if they were all equally the Apostels successors: and he thinketh not anye Byshop to bee lesse then an other, for that hee is poorer: nor greater then an other, for that he is rycher. &c. And further he thincketh that a Byshop is no better then any Priest.

There is but One onely hie Priest

in the new Testament.

Antichrist had hys begynnyng, when the custome began, that By∣shops shoulde bee preferred before Priestes.

The Pastors haue all one charge with the Apostels.

For Bishops to haue large Diocesses is a filthy disease.

When the Church began to haue one chiefe, as a President, or Ouersear of the people, then the Deuyll began to practise his peruer••itie, and to lay the foundation of his tyranny.

There is no difference betwene a Byshop and a Minister.

Byshops and Priestes are equall.

All Byshops are Ministers, and the rest are Deacons.

A Pastor of the Church is a person which is called lawfully, by ••he au∣thoritie and commaundement of God, vnto the cure of soules to teache the doctrine of the Gospell, and to minister the Sacramentes.

Is it so horrible an heresy to say, that by the scriptures of God a By∣shop and a Priest is all one?

An Elder and a Byshop were bothe one at the beginning, Act. 20. ver. 17. 18. which two verses conferred, wyll shew the same.

Therefore they often tymes ac∣knowledge, and confesse an equalitie and condition among the Apostels. For if that Matthias receaued a part of that Ministerie, which was as well committed to Peter, as o∣thers: then none of them obtayned the whole, whereby he myght be cal∣led the Head, or Lord of others, nei∣ther could Peters authority in prea∣ching the Gospell be greater then ey∣ther Iohns or Matthias, because they all receaued but one, and the same commaundement of the Lord Iesus, as is playne.

The seuen starres are the Messen∣gers of the seuen Congtegations.

Starres bee called Angels, An∣gels

be Gods Messengers, & Pastors of Churches, so called in the second & third chapter of Malachie.

The seuen starres in signification are the Messengers of Gods woord, or the Apostolique Preachers, appoynted to the seuen Congregatiōs in Alia, and in them, to all the world.

Christ gaue the lyke authority vn∣to euery one of the Apostels.

This is the mynde of the English church at Geneua, in their Annota∣tions before the Chapters, and vp∣on the new Testament: This is the consent of the Church of Scotland: this the opinion of all the reformed Churches in Europe. And thys is mynde of S. Paule in the .xx. of the Actes, and of Hierome and Theo∣dorete vpon the same place.

[Obiec∣tion.] Marke the Euangelist was By∣shop of Alexandria.

Iames and Symon Cananeus were Bishops of Hierusalem.

Peter was Bishop of Antioche.

Ignatius succeeded Peter in that Bishopricke.

Policarpus was bishop of Smyr∣na, and so of others.

Epiphanius also wryteth in the defence of a Bishoplike distinction, and authoritie, & therefore to haue Bishops is a thyng allowed by the autority of the primitiue Church.

[Answer.] That there should be Bishops is a thing graunted, but y^t they should be aboue the Ministers, as that is plainly denied, so cannot the cōtra∣ry be lightly proued: For s. Marke was none otherwyse Bishop at A∣lexandria, then S. Thomas prea∣ching to the Meedes, Parthians, and Persians.

Saynt Iames and Simon Ca∣naneus were but as Simon Zelo∣tes preachyng in Mauritania and Aphricke.

Peter was in no ampler sort By∣shop of Antioche, the Iudas Thad∣deus preaching in Mesopotamia.

Ignacius was at Antioche, as Onesimus at Ephesus.

Polycarpus was at Smyrna, but as Simon was at Bostrum.

As for Epiphanius, fuit Episcopus, & voluit arrogāter suam tueri dignitatem, he was a Bishop, and he would arro∣gantly maintaine and vpholde hys dignitie.

[Questiō.] Hereunto we may adde a question, whether it hath bene, or maye bee profitable to the Churche of God, that one Minister should be set on hygh and aboue the rest.

[Answer.] First touching Rome, this politi∣cal superiority hath set him on hors∣backe, and a gog on all hys pryde, whereby the Church of God was, and is afflicted, Christian Princes iniured, religion vtterly subuerted, and superstition mainly defended.

Then concerning Englande, thys preheminence in Priestes was the cause why William Rufus, & Hen∣ry the first were troubled by Ansel∣mus,

Henry the second molested by Thomas Becket, Kyng Iohn by Steuen Langthon, Henry the third by Edmunde, Edward the first, by Iohn Peckham, and Robert Win∣chelsey, kyng Richard with Williā Bishop of Ely, & so of other kinges, who euery one in his time had som what to do with Byshops Archbishops and Cardinals: so that the end of this superiority is the dishonouriug of God, the troubling of Princes, the heaping together of great wealth, abusing of the goodes of the Church, and mole∣sting & wringing of all christian people.

Thus wee see it manifestly pro∣ued, if selfe wyl and ambition raygne not, that no primacie eyther in the Pope, or in any other Priest, maye bee mayntained: And we haue it pro∣ued by the holy Ghost in S. Paule, and in S. Peter. Chrysostome con∣cludeth so, Aerius affirmeth it, Au∣gustine aloweth it, Cypriā so saith, Ambrose agreeth thereunto, Theo∣philact

confesseth it, Hierom auou∣cheth it, Panormitan so writeth, E∣rasinus so thinketh, it is the mynde of Theodorete, of Musculus, of Bul¦linger, of Peter Martir, of Caluin, of Beza, of Gualter, & of other the godly and learned, wherfore to con∣clude, we may wel reason thus:

All things disagreing from the god∣ly and learned-mens iudgement, & from the holy Ghost his teachyng, are to be reiected: Therfore that one Minister shoulde be aboue his fellowe brethren, is to be reiected.

Adde hereunto the Minor, & then the argument holdeth in Darij.

Seyng that the degree of a By∣shop, and of a Pastor doo not differ by the law of God, it is euident that if any Pastor or Curate make anye godly ordinaunce in his Church, it is confirmed by the law of God.

2 A Byshoppe or Deacon shoulde not bee called Grace, Lord, Honour, or exercise such authoritie.

Ye know that the Lordes of the Gē¦tiles haue dominion ouer them, and they that are great exercise authoritie ouer them, but it shal not be so among you.

They that beare rule ouer them, are called gratious Lordes, but ye shall not be so.

Feede the flocke of God, which de∣pendeth vpon you. &c. not as though ye were Lordes ouer Gods heritage.

Wee preache not our selues, but Christ Iesus the Lorde, and our selues your Seruantes for Iesus fake.

He that is called to a Bishoprick, is not called to a Soueraigntie, but vn∣to the seruice of the whole Church.

Let Bishops vnderstād that they

are Ministers, and not Lordes.

He that truly succeedeth Paule, wil say with hym, not as though wee were Lordes ouer your fayth, but hel∣pers of your ioy.

We ought not to bee lyfted vp on high, and to seeme mightie.

The lust of strife and desire and of Lordship raygne there.

They shal know openly by mani∣fest scriptures our fained hipocrisy, and that we ought not to be Lordes of the Parlamēt, nor to haue any place of worldly honour amōg the people.

Here was an ensample howe they ought to knowe nothing of Prynces affaires, whose dutye it is to preache & teache heanenly matters.

The king keeping his Parlamēt, with hys Barons, the Archbishops and Byshops being shut forth, it was enacted.

The Bishop of Rome ought to be the Minister of the Church.

If Christ the sonne of God, came

not to be ministred vnto, but to mini∣ster & serue, how then can hys Vicar haue any dominion, or be called Lord, as you Panormitan will affirme?

They do euyl that seeke to be By∣shops, to the intent they would be notable aboue the rest.

The Bishop was not so aboue the rest in honor and dignitie, that he had a dominion ouer his fellowes.

Dominions and hygh authorities bee as it were stops and impedimentes to the attaining of eternal felicitie, and they are to bee cast awaye and contemned. &c.

Byshops maye not bee Princes, and Lordes of any place, but of their own housholde: for it is contrary to bee a Byshop and Prince, for to be a Byshop, is to be a Minister & faithfull Seruant.

But because they did loue y^e worldly kingdome, and lordship, more then the kingdome of heauē, as Christ here chargeth them, that they wyll bee great, and be called Lordes. &c.

Wher it is a Ministerie that is here entreated of, it is foolishnes, and great absurditie vnder colour ther∣of to seeke reuerence of the people, or to exercise tirānical lordship ouer thē

Therefore the Popes kyngdome is of this world: For here one sorte are your Grace, your Holynes, your Father∣hood: an other my Lord Byshop, my Lord Abbot, my Lord Prior: an other Maister Doctor, Father Bacheler, ma∣ster Parson, Maister Vicar, and at the last cōmeth in simple Sir Iohn, & eueri one raygneth ouer other with might, and haue euery Ruler his Pryson, his Iayler, his chaynes, his tormentes.

Thou wilt say: thou canst not see how ther should be any good order in that kingdome, wher none were better then other, and wher the Su∣periour had not a law to compel the inferiour with violence.

It belongeth onely vnto the Prince to haue ful power ouer all worldlye courses: for the Bishops may not v∣surpe

any power that belongeth vn to the sworde: so that S. Paule ta∣keth all men from their subiection, & Origene taketh awaye all crimes from their correction.

Here it appeareth euidentlye by the Law of God, by the example of our sauiour Christ, by the holy wry∣tinges of the Apostels, and by the ex∣position of the auncient fathers, and others, that neither the Byshop of Rome, nor anye other Byshop or Deacon, ought to haue & take the name of gracious Lordes, nor yet that they should exercise any such autho∣ritie, and therefore wee maye hence reason thus:

Al Successours of the Apostels ought to shunne the titles of gracious Lords.

All our Byshops are Successours of the Apostels.

Therefore al our Byshops ought to Thunne the titles of gracious Lordes.

Againe: Nothyng disagreing from the scriptures is to be allowed:

But that a Minister would bee cal∣led Grace or Lord, is disagreing from the scriptures:

Therefore it is not to be allowed.

3 A popish Priest is no law ful Minister of the gospel

A Byshop must bee vnreprouable. &c. apte to teache. &c. but a papal Priest is no such man.

The Ministers must bee chosen by the Faithfull, with praiers & fastyng, and in the assembly of the faithfull: but the popish Priest is chosen by an Idolater, without true praiers, or fa∣sting, and in the companye of irreli∣gious Papistes: therefore he is no true Minister.

He which is lawfully ordayned, & holdeth the Apostolicall & Euange∣licall tradition, is a Minister: but such a one is not the poipish Priest: the proofe is playne.

The Sinagoge of the Pope is

more aduersarie to Christ, then the Turke: therfore his Priestes are no lawfull Ministers of the Gospell.

Consider the definition of a Pastor, and it must needes euidentlye ap∣peare, that a popish Priest is no law∣full Minister.

[Question] If a popish Priest refuse his papa¦cie, & being cōuerted vnto the Gos∣pell, may he not be a Minister, with∣out any further calling, and so admi∣nister the Sacramentes?

[Answer] No: for it was not lawfull in the primitiue Church, for the Conuertes, without further calling to bee Mi∣nisters of the Sacramentes.

And if a meere Lay man is no law∣full Minister, no more is the papal Priest.

Againe, if a turkish Priest beyng conuerted, may not yet administer the Lordes Supper, nor without fur∣ther calling Baptize anye, no more may the papisticall Priest.

It is heresie to affirme, that the

Pope, Cardinals, Bishops, wythall his kyngdome, bee of the Church of God, which is meke, al pure & holy.

Wherefore, considering the premi∣ses, weighing the practise of the Apo∣stels, and looking to the order of the primitiue Church, we maye reason thus, for it is effectuall:

None being ordayned by the sy∣nagog of Antichrist, is a lawfull Mi∣nister:

All popish Priestes are ordayned by the synagog of Antichrist:

Therefore no popishe Priest is a lawfull Minister.

4 No Canon Chauncel∣lour, or popish Officiall, is a meete Officer in the Church of God.

They are ignorant in the woord of God, skylfull in the Popes law one∣lye, geuen not to reforme thynges

rightlye, but to ••ake and reape theyr own commodity: they are friendes to the Pope, they are foes to all good Protestantes, and shoulde suche haue any gouernment in a reformed Church?

If it was thought good at Basil, when reformation began, to dys∣place .xii. popish Senatours, shall it bee necessarie for vs to retayne popishe Chauncellours, and papal Proctors?

For Canonistes to haue authority to excommunicate, absolue, suspende, and interdicte, what is it but to em∣brace the Popes kingdome styll?

The Canon lawe is full of heresies, and shall the professors thereof bee Iudges in Christes Church?

Examine the state of the Church, by the space of a thousand yeares, be∣fore the said lawes wer prescribed, and you shall finde that the congre∣gation of God did safelye runne ro∣wardes heauen, vnder the sweete yoke of our Lord.

The Officials of Archbishops, for the most part are vnlearned and vnable men, besides that, men of yuell con∣ditiōs, taking thought for nothing but onely for money, &c. besydes this the Laitie are miserably spoyled and robbed of their goods by these lyght, and vyle Officials. In whose consci∣ence there is no sparke of Christian pity and godlynes, but onely a wic∣ked desire, and couetousnes. Which thyng the Archbishops & Bishops, if they were in deede suche as they are called, that is to say, Pastors, and Shepheards of Christ, without doubt, they would no longer suffer, or cō∣mit Christes flocke to such wycked & offensiue Pastors, to be fed and nou∣rished.

What? shal we accompt of those, in whose Court S. Paule is no doc∣tor? Nay, let vs breake their bands, and cast their coardes from vs.

Well, the primitue Church neuer knew such Crowes, the Kyte of Rome

bred them, they be hys broode, not ours, they lyue onelye vppon hys foode, and where shall wee haue to feede them?

It is manyfest, that the Offici∣als, and Commissaries as they call them, doo vse an vngodlye libertie and power not to be suffered.

And what helpeth it, to haue ma∣nye Counsayles, Assemblies, and Parlamentes, if Byshops wyll suf∣fer nothing to be reformed contra∣rye to their mynde.

So long as this tyranny remay∣neth how can the Churche bee hea∣led? Surely so many as allow the Popes ordinaunces, and mayn∣tayne his doctrine, traditions, and inuented seruice, to honour God wyth, they infect and pollute them selues wyth Idolatrye, and blas∣phemous opinions, they are gyltie also of all the bloude of the fayth∣full, whych the Pope doth perse∣cute, they minishe also the glorye

•••• 〈◊〉〈◊〉, and 〈◊〉〈◊〉 the saluation of hys people, for as much as they confirme errours, and abominable wyckednes vnto all theyr posteri∣tye for euer.

FINIS.

ROM. VIII. If God bee wyth vs, who can be against vs?

Notes

• 1. Cori. •• 2. Cor. 10▪
• 1. Timo. 3▪ Titus. 1.
• Philip. •• Colos. 1.
• 1. Petee. ••
• Ephe. 3.
• Actes. 20▪
• 1. Cori. 3▪
• 2. Cori. 3.
• Lamb. in suis para doxis.
• Chrys. in Timoth. cap. 5.
• Aerius.
• Augu. de bap. lib. 3 cap. 3. Cypri. in Concil. Carthag. Ambr. in Timo. 1. cap. 3.
• Hiero. in Epist. ad Tit. ca. 1.
• Idem ad Euagr.
• Theoph in Titū.
• Panor. cap. 4. de consuet.
• Eras. in schol. in Epist. ad Euagriū
• Muscul. in locis cōmu.
• Bullyng serm. 58. in Apo.
• Caluin. lib. 4. In∣stitu. Pet Mar in lib. Iu.
• Beza in cap. 1. ad Philip.
• Herm••. Bod••s. Hamel∣tonus VVest∣mether. Spangel bergius.
• Iewel cō¦tra Har∣ding. R. T. in suo opu: in quo di lucide ap¦paret Pe¦trum nō fuisse Romae. Radul: Gualter. Tigurin in Acta: apostol. cap. 1.
• Apoc. 1, Bvlling. serm. 6.
• Bale.
• Cypr. de simplic. prelato∣rum.
• Melanet: in opusc: de vtra{que} parte Sa∣cramenti &c.
• Math. 20
• Luke. 22
• 1. Pete. 5.
• 2. Cor. 4.
• Orig: in Esaiam homil: 7 Hieron: ad Nepo tianum.
• Bern. ad Eugeniū
• Chryso: sermo: Gregor: Nazian: ad Pro∣copium. Barnes in sua supplic.
• Eras. in Mark. 12
• Tēpore Edouar∣di primi.
• Episco: Aragen:
• Segoni- us in cō∣cil: Basil
• Musc: i•• locis cō∣mun.
• Caluin. lib. 4. ca. 4. ser. 2. Gardin: de vera obediēt.
• Francisc. Lābert.
• An: Gil: super Micheā.
• Gualter: Tiguri: in Acta Apost.
• Guiliel. Tyndal.
• Tyndal.
• Barnes.
• Roma. 13. Orig: in Roma. cap. 13.
• Bar∣ba∣ra. Fe∣ri.
• 1. Tim. 3.
• Actss. 14. Titus. 1.
• Cypr: lib Epist. 4.
• Francise Lamber ad prin∣cip: lan san:
• ••amber∣us in pa ••ad:
• Ce∣la∣rent.
• Queri∣moni•• hanc ha∣buere princi∣pes Ger∣man: in Concil. Noren∣berg: an: 1523.
• Psalm. 2
• Melanc: in suo o∣pusc: de vtra{que} parte sa∣cramē••. Ibidem.
• Idem.