THe Lord Iesus in the Revelation of himselfe to his servant Iohn commaundeth him to write to the 7. Churches of Asia , the things which he had seene , Rev. 1 . 1● , 19 and the things which are , and the things which shall com heereafter . Wherein 3. points are to be considered . First , he here commaundeth him to set downe the Majestie of God in his Christ , who Revealed these thinges vnto his servant Iohn , by him to be delivered vnto his Churches ; where he saith , I am Alpha & Omega , the first and the last &c. That they might thereby knowe with what feare and carefull attention , the things so written should be read , searched out , and observed ; namely , in that they were commaunded to be written , and sent vnto them by so high a Majestie . Secondly , heere he sets downe the present estate of the Seaven Churches in the Country of Asia , representing by them the estate of all Churches visible , which then were gathered in their severall places throughout the world . In which poynt touching the present estat of all these Churches , three things are specially to be observed . First , that they were the true churches of Christ , the Golden Candlesticks vpon which the light of the Gospell was set , and their Pastors Bishops or ministers like stars holden in the right hand of Christ , as Angels or Messengers of the same Churches or Congregations , and Christ himselfe walking in the middest of them . Secondly ( notwithstanding this excellent estate wherein they were , yet ) heere it appeareth that many foule corruptions were even then crept in , both in the Pastors & Churches ; and scarsly any one Church found to be free from foule abuses : As you may plainly see in the discourse of the seaven Churches of Asia , if you read the 2 & 3 chapters of the Revelation . Wherevppon this objection may and doth arise ; Namely , that seeing such abuses and corruptions were in the most pure and sinceare Primitiue Churches , why should we not then at this day staie our selues , though many foule disorders , abuses , and corruptions be found to be retained in our Churches . Whervnto may iustsly be answeared , that contrary-wise the holy Ghost hath set downe the example of these most holy , pure , and Apostolicke Churches , with their faults and imperfections , and also their threatnings , that all Churches following unto the end of the world , should be the more vigilant & carefull that no corruption should crepe in among them ; seeing those most pure , and vncorrupted times ( in comparison of the times following ) were with so great difficultie preserued from such dangerous mischeifes , and never the lesse were threatened of God with such terrible plagues & vengance for suffering the same . As , the removing the golden Candlesticke from Ephesus , the fighting of Christ himselfe with the Sword of his mouth against the Church of Pergamus ; The casting of the Thyatirians into the bed of great afflictions , and that he would come vpon the Church of Sardis as a theife in the night , and that they should not knowe what hower he would come vpon them . And to conclude , that he would spue the luke warme Laodicians out of his mouth . All which greuous plagues in a short time fell vpon thos Churches of Asia . And shall wee escape , if now in this great light of the Gospell , we retaine and maintayne any filthines of corruption in our Churches ? No , God is not partiall ; neither with him is any variablenes , neither shadowing by turnning . Besides heer also it is worthly to be noted , that among these seaven Churches of Asia representing all other thereis not one word spoken of an Archangel , Archbishop , or Lord Bishop that might over rule or governe all the rest , which in these our times are some of the greatest and most noisome corruptions which doe overflowe all . To which purpose I heere set downe the words of M. Fox , speaking of the first & Primitiue Churches ; his words are these . Act Mon. p , 36 ; It is evident ( saith he ) to all men that haue eyes in their head , &c. that there was not then any one Mother Church aboue other Churches , One Vniversall Church Militant Invisible . but the whole vniversall Church was the mother Church , under which uniuersall Church in generall , were comprehended all other particular Churches in speciall , as sister Churches together , not one greater then another but all in like equalitie &c. But this ring of equalitie being broken , all flewe in peeces . Howbeit of this more shall be spoken God willing hereafter .

There remaineth now , to speake of the third generall thing which Christ heere commaundeth his servant Iohn to write of , namely , Revel. 1.19 the things that should come to passe concerning the Churches of God , after the Apostles time to the end of the world . And how the Synagogue of Sathan and the whore of Babilon by litle and litle should creepe in , and with her filthines endeavour to envenime the Churches ; till at the last she should become that glorious whore described in the 17. chapter , clothed in scarlet and purple , guilded with gold , pretious stones , and pearles , and having a cup of gold in her hand , full of abominations & filthines of her fornication , sitting upon the scarlet coullered Beast , having seaven heads & ten hornes ; and by her glorious power should banish the true Churches of God , and make make them flie into the wildernes , that is into secret places , hidden , and vnknowne vnto men . But leaving the high estate of the Babilonish whore which is the great Cittie , that in Iohns time reigned over the Kings of the earth , which all men know was the Citie of Rome ; and now calleth her selfe the Catholique Church . Leaving her ( as I haue said ) in her magnificence , I will shew , how by litle and litle she crept in , and so at the last got vp vnto that her high estate .

Now this beginnyng of corruption both in doctrine and Discipline made no long delaye , after the Apostles time . Eusebius Hist Eccle , For as Evsebius in his Ecclesiasticall History . lib 3. cap 32. saith . Vt vero et Apostolorum chorus . &c. As soone as the company of the Apostles and all that age which had received the hearing of the Lords owne liuely voyce , was departed out of this world : then as it were into an emptie house , the wicked error of false doctrine thrust in and plunged her selfe . Which thing also is euident , by all Ecclesiasticall Histories : as the heresie of Cerinthus sheweth about the yeare of our Lord 70. Which taught that the world was not made of God , but of Angells , and that Circumcision was necessary to be observed , and that the kingdome of Christ after the resurrection should be vpon the earth . And likewise the heresy of the Ebionites about the yeare 85. Which taught that Christ was very man both by Father and Mother , and that Moses law was necessary to be observed . Thus daily many heresies and foule corruptions crept in , so that by the time that Augustine and Epiphanius lived , they wrote speciall books against heresies ( to the number of an hundred severall heresies of note ) contayning all of them great corruptions , some in doctrine and manners , some in Discipline and orders of the Church . Which corruption in Church-Discipline was often times the cause of the hereticall doctrine . And heerin I purpose ( God assisting me ) cheifly at this time to insist : shewing what the auncient Fathers of the Primitiue Church did practise & teach in these pointes of religion now controversied among vs : and likwise what the lightes of the gospell & the blessed Martyrs of God from age to age since , even vnto this day haue also practised and taught touching the same .

And this I doe the rather ; because many excellent men haue alreadie by manifold reasons grounded and taken out of the word of God , proved that there ought to be a full reformation both in Doctrine and Discipline , according to that order in the Church which Christ and his Apostles left ; Which must be acknowledged to be the onely sure ground of proofe for all pointes of controversie in the Church of God . But because the enimyes of ful & true Reformation of religion , doe yet ( after the old fashion ) rest vpon custome , antiquitie , and auncient Fathers : I haue thought good to follow this course before named , that it might be plainely seene , both how the cheife of the auncient Fathers , and also of the principall lights , set vp by the Lord in the deapth of the darknes of Antichrist ; with one voyce & agrement taught , practised , and proved the same , both by the scriptures , and manifold reasons grounded thereon , touching the matters of reformation now desired .

And heerin I thinke good for example ( before I enter into the rest ) to set downe out of Epiphanius the heresie of Audianus , which heretickes were afterward called Anthropomorphits , who being thrust out of the Church as simple men ( in time lacking learned teachers ) fell into a perswasion and beleife , that God was like vnto a man , whereof they tooke the name of their heresie . Erat autem vir a Mesopotamia oriundus clarus in patria sua &c. Epiphanius de Heres. Audianus ( saith Epiphanius ) was a man by birth of Mesopotamia , a famous man in his owne Countrie , for the sinceritie of his life and of faith and Zeale towards God , which often beholding the things that were done in the Churches , he did oppose himselfe against such evills , even to the face of the Bishops and Elders , and did reproue them , saying , These things ought not to be soe done , these thinges ought not to be soe handled , as a man studious of the veritie , and of such thinges as are spoken by men , which lead a most exacte life ; and are vsually spoken for loue of the truth . Wherefore Audianus seeing such thinges ( as I haue said ) in the Churches , he was driven to speake and confute it and kept not silence . For if he saw any of the Cleargie to seeke after filthy luker , whether he were Bishop or Elder , or any other : he spake altogeather according to the rule of Gods law . And if he saw any man livyng in voluptuous pleasure and delicates , or any man corrupting the Ecclesiasticall preaching and the lawes of the Church : this man could not beare it , but by wordes did reprehend it , as I haue said . And this was very grevous to them that were of a lewd life : and for this cause he was despited with contumelies and suffered contradiction , he was hated , and suffered himselfe to be vexed and thrust out , and tollerated shamefull ignominie , continuing soe a long time in the Church among them , vntill such time as certaine men violently rushing upon him , droue him out for the same cause . But hee would not suffer himselfe so to be driven out , but rather endeavored himselfe to speake the truth , and not to depart , and breake the bonde of the vnion of the Catholicke Church . Audianus was no Heretike , nor his present company . But their Successors were Anthropomorphits . But when he had been often beaten , both he and his companions , and had suffered very greivous thinges , lamenting exceedingly , he tooke to himselfe the necessities of iniuries for his Councellour : for he seperated himselfe from the Church , and many togeather with him departed : and so made a division , having nothing different in the faith , but did beleeue most rightly both he and all his company . Thus farr Epiphanius touching the sect of these heretickes called Audiani , and of the cause occasion & meanes wherby it grew , and thus farr was the shamfull corruptions in the order and discipline of the Church growne at that time , which was about one hundred yeares before Epiphanius . Neither may we thinke that the Bishops and cleargie of that age , did without cloke or colour in plaine termes , defend their Lordly pride and ambition , but even as they doe now , vnder the pretences of vnitie , conformitie , and peace of the Church . For who can dreame or immagine that they would say these men ought to be thrust out of the Church , because they speake against our pompous , proud , & ambitious goverment ? but no doubt their pretence was , the breach of vnitie , conformitie , and refusing to subscribe to such orders & pollicy of the Church , as they had devised to maintaine themselues withall , and their pompous estate ; without the which they pretended the Church could not be well governed . But this place of Epiphanius I leaue to the reader further to consider of , wishing him to obserue the integritie of life , the sinceritie of faith , the necessity that compelled them to speake , & the exceeding loathnes to make any schisme or to depart from the Church , that was in these men , who were so violently thrust out , and this was not yet 300. yeares after Christ . Herevnto I may joyne the pride and ambition of Paulus Samosatenus , Bishop of Antioche ; who also was long before the time of Epiphanius , of whom Eusebius saith . Cum prius egens fuerit , et pauperrimus , Euseb: Eccles. histor. lib , 7 ca● 26 et neque ex parentum successione , neque vllam questus occasionem habuerit honestam , nunc ad summas divitias pervenerit , non aliunde nisi ex sacralegiis , et ex his quae per fraudem diripuit . When before he was a needie fellow ( saith Eusebius ) and a very poore man , and neither by succession from his parents , neither had any iust meanes of gaine ; he got vp to very great riches , none other way but by sacriledge , and of that which he gat by fradulent meanes : Who is so blind that seeth not , this Bishop Paulus to be a-perfect patterne of the L. Bishops of our dayes , who comming for the most part of poore parentage , by hooke , or by crooke become Lord-Bishops , abounding in riches & worldly honor . Which thing Polydorus Virgilius ( being other wise himselfe a great fautor and maintainer of Lord-Bishops , yet ) speaking of the pride of Paulus Samosatenus , he saith . Vnde propter hominis arrogantiam plerique Christi religionem detestabantur : Polydor Virgill l●b. 8 , ab hoc Paulo opinor nostros pontifices pomparum ordinem , quem nunc ducunt , accepisse . Whereby ( saith Polydor ) through this mans ' arrogancie many men detested the religion of Christ . Wherefore it is that Polydor concludeth with these wordes , Ab hoc Paulo opinor nostros pontifices pomparum ordinem , quem nunc ducunt , accepisse . Of this Paule I suppose our Bishops or Prelates haue taken the order of Pompe which they now carrie . Thus farr and thus plaine speaketh Polydor Virgill . And Eusebius in the place before of this Bishop Paulus saith , Directio quoque praeeuntium , et constipatio insequentium , qùam plurima querebatur : ita vt omnes qui videbant , horrescerent et detestarentur , per illius arrogantiam , religionem divinam . He sought also to haue troopes of men to go before him , and traines of many to follow him , in so much that all men which saw it , did vtterly abhorre it , and through his arrogancie , detested the religion of God . Thus you see how the Dragon , that old subtile Serpent , even then practised to corrupt the religion of Christ , and so to bring it into vtter detestation .

But to returne neerer to the first originall corruptions that began immediatly after the Apstles time : you shall find in all the most auncient Fathers a great libertie taken to leaue the very wordes of the Holy Ghost , and insteed of them to vse such improper speaches , names , and words , as they thought fit and convenient , to expresse the same thing : as to call the Ministers of the word of God and the Pastors of the Church , Sacerdotes , Priests ; the Deacons Levites ; the table of the Lord , an Aulter ; the whole action of the Supper of the Lord , a Sacrifice ; and at the last they cald it Missio and then Missa , a Masse ; Vnproper speaches . likewise they called a Diocese & a Province , by the name of a Church ; and at last the whole Vniversall multitude of Christians throughout the world , by the name of the Catholike Church . As also their Teachers & Gouernors by the name of Bishops . All which are very improper speaches . And thes improper speaches , are as frequent and as commonly vsed among the auncient Fathers , as the wordes of the Holy Ghost are vsed in the scripturs . Wherin we may obserue , out of what smale beginnings , and litle sparks of error , great flames , and horrible corruptions doe growe ; as a line beginning from the very Center to be drawne never so litle a wrie , maketh a shamfull error , when it commeth to the circumference : so the Fathers at the beginning vsing these termes thought full litle that such a foule Idol as the God of the Masse ; & such a spirituall tyrant as a Vniversall Bishop should haue growne out of them , but they spake alluding vnto the Church , Priests , Levites , Aulters , Sacrifices of the law in the old Testament : which were indeed figures & shadowes . In which mistaking Satan ( that old serpent ) had his drift to set up his Idoll in processe of time , thus reasoning vpon these termes , ( as our Papists doe yet to this day ) that over Levites there must be Priests , vnto Priests there belong Aulters , vnto Aulters Sacrifice . All which things ( yet ) in the old Testament were knowne to be but figuratiue shadowes yea head , hornes and all : and when he hath once gotten in , though he may be as plainly seene , ( according to the proverb ) as a mans nose of his face ; yet he so maintaineth the possession that he hath once gotten both by faire & foule meanes , by religious pretences , and rigorous defences ; that it is allmost impossible to get him out againe . As for example , who seeth not in these our dayes ( at the least where the light of the Gospell doth shine ) the horrible abhominations of the vnpreaching ministery , Non-residencies , Pluralities , Impropriations , excommunication for euery trifle , the pompous and lordly estate of Bishops together with those rotten and beggerly Ceremonies , which haue so long burdened & troubled the Churches Nay Kinges and Princes are made beleeue that their state could not indure , nor their Kingedome stand , yea that heaven and earth would be confounded , if these thinges should be reformed . But alas it is lamentable to behold what curious carvers , what trustie tasters are used in bodily meates , how great care is taken that a moate fall not into our earthly cuppes : But though the toe , or foote of * * A Toad . a paddocke fall into the foode of our soules wee are not afraid to swallow it , though we se it .

But let vs proceede in opening farther the thinges which were done in the Churches , and the abuses that crept in shortly after Saint Iohns time , vntill Antichrist & his great whore of Babell came up to the toppe of their glorious dignitie .

Now Sathan having sowed his tares among the good corne , which the holy Apostles had sowne , which tares grew so fast in the hartes of many Sardian sleeping Angels , that pride and ambition pricked them to be lifted vp aboue their fellowes . And as many hundred yeares after , Gregorie the Bishop of Rome himselfe said of Iohn Bishop of Constantinople : In this pride of theirs what other thing is there betokened , but that the time of Antichrist is even at hand . For he followeth him ( saith Gregorie ) that despising the ioye of equalitie amonge the Angels labored to pearke up to the top of singularitie . For they thought it a base thing not to be lifted vp aboue their fellow Pastors or Elders , so that they procured by agreement and consent among themselues , that some one among the rest , in every assemblie should be called a Bishop : where before that time all the preachers , Pastors , and Elders , were generally called Bishops : so that Bishope , Pastor , or Elder , were Synonima , wordes of one and the selfe same signification ; But now they agreed , that one of them onely in every assemblie should be called a Bishop : and he onely and singularly should be so termed , wheras all the rest were so called before . which injurious dealing with the rest of the Ministers went yet more forward : namely , as at the first agrement one only in every Congregation or assemblie , should be called Bishop ; so this devise of Sathan with in a while grew so fast , that onely one in every Dioces was so called , and all the rest were called Ministers , Elders , and Pastors , and not Bishops . What injurie this was to all other Pastors & Elders , yea & to the holy Ghost himselfe , which gaue them all , as well as to any one that reverent name of Bishop ; he that hath eyes in his head may easily see . For as poore christians should haue great injurie if it should be made vnlawfull to call any man a Christian , or a christian man , but only a Prince , a Lord , or a Noble man : so all the pore Pastors and Ministers haue great injurie , that one Lord in a Citie or Dioces , onely , should be called Bishop , seeing Gods owne word calleth all Pastors and Ministers of the word Bishops ; as well as all faithfull people Christians . And thus within a while these Bishops did not only take to themselues the name , wealth , & dignities which God forbiddeth them ; but they tooke from other such names , wealth , and dignities as God had appointed them . Shewing themselues plainely disobedient to God , and injurous towardes men , and namely , towardes their brethren and fellow servantes in one and the selfe same function appoynted by God . And heere touching this matter take the wordes of M. Calvine that excellent and learned Divine upon the first chapter to Titus . Porro locus hic abunde docet , Calv , in epist , ad Tit. cap : 1. 7. nullum esse Presbyteri et Episcopi discrimen , &c. Verum nomen officii quod Deus in commune omnibus dederat , in vnum solum transferri , reliquis spoliatis , et iniurium est , et absurdum . Deniquc sic pervertere spiritus sancti linguam , vt nobis eaedem voces aliud quam voluerit significent , nimis profanae audaciae est . This place of the Apostle to Titus , ( saith M. Calvine ) doth very evidently teach that there is no difference betweene a Bishope and an Elder or Minister , but , the name of an office which God gaue to them all in common , to transfer it onely to one among many of them , spoyling or robbing the rest thereof ; is both injurious and absurd . To conclude ( saith M. Calvine ) soe to pervert the tongue or language of the Holy Ghost , that the same wordes or names should signifie an other thinge vnto vs then he would haue it : It is a point of too prophane or heathenish bouldnes . Heere-vnto I will add the wordes of M. Musculus in his Common Places , being translated into English , and dedicated vnto Parker Arch-Bishop of Canterburie , Musc , Com. pla , fol , 166 in the dayes of Queene Elizabeth , his wordes are these . When that temptation of greatnes and superioritie , gat once into the mindes of the Priests , Pastors and Doctors : then men began to chose some one of the Elders , which should be set aboue the rest , and advaunced vnto higher degree , and be called a Bishop : and thus he should onely and singularly be called , as all the rest were commonly called before . Whether this device doth any good to Christs Church , that Bishopps are become ( rather of custome ( as Ierome saith ) than upon any truth of the Lords appoyntment , ) greater then the Priests ; it is better declared in these latter times , then when this custome was first taken up , which we may thanke for all the pride , wealth , and tyrannie of the Princly , and riding Bishops , yea for the corruption of all Churches : which if Ierome sawe , no doubt he would acknowledge it to be not the device of the holy Ghost to take away schismes ▪ 〈◊〉 it was pretended to be , but of Sathan himselfe , to decaie and destroy the old Ministerie in feeding the Lords flocke . Whence it is come , that the Church hath not true Pastors , Doctors , and Elders or Bishops , but under the couller of these names we haue idle bellies & magnificall Princes . Beza in Phil , cap. 1. 1 Wherevnto I ad also the words of M. Beza upon the first chapter to the Philippians . Episcopos igitur intelligit , quicunque verbo et gubernatio ni praeerant , puta pastores , Doctores , et presbyteros &c. Haec igitur olim erat episcoporum appellatio , donec qui politiae causa reliquis fratribus in caetû praeerat , &c. Peculiariter dici episcopus caepit . Hinc caepit Diabolus prima tyrannidis fundamenta iacere in Dei Ecclesia . &c. En quanti sit momenti a Dei verbo vel latum vnguem deflectere . The Apostle saith M. Beza meaneth by Bishops all those which were appointed to rule in the word and goverment of the Church , namely the Pastors , Teachers , & Elders . This was of old time the denomination of Bishops , vntill he which for pollicy sake was preferred in the assemblie before the rest of the brethren , began only , or peculiarly to be called Bishop : heerof the Devill began to lay the first foundation of tyranny in the Church of God . Behold ( saith M. Beza ) of how great waight or moment it is to decline from the word of God , yea though but a hairs breadth . Here is also to be noted how Ierome many yeares after often times putteth the Bishops in remembrance of their originall estate and titles , even when long custome had established the same ; As in his epistle ad Evagrium and in his Commentarie upon the Epistle to Titus , and divers other places you may read . Ierom. ad Evag. and in Tit. Let Bishops know ( saith he ) that rather by custome then by any truth of the Lords appoyntment , they are become greater then the Elders , or Ministers : and , the Church ought to be ruled in common . And this 〈◊〉 Augustine also acknowledgeth in his Epistle to Ierome , whom 〈◊〉 himself was a Bishop , and a man in that degre of the highest note in the world : saying to Ierome ( who was then but a poore Minister , nor never would be other . ) Quanquam secundum vocabulum , August . epist. 19 quod vsus obtinuit , Episcopus maior est presbytero Hieromimus tamen in multis maior est Augustino . Although though ( saith Augustine ) according to the terme , which vse hath brought in , a Bishop is greater than an Elder , yet Ierome in very many thinges is greater then Augustine .

And this former saying of Ierome is commonly alleadged and allowed by all the excellent writers in the defence of the gospell to the same effect ; as you may reade in the Harmonie of Confessions . Con. Helve : 2. sect: 11. Tit. Of the Ministers of the Church . Wher their words be these : So the Bishops must know that they are aboue Priests rather by custome than by the prescript rule of Gods truth , and they should haue the goverment of Gods Church in common with them . Thus far Ierome . Now therfore no man can forbid by any right but that we should returne to the old apoyntment of God , and rather receaue that , then the custome devised by men .