XIV. while archbishop Matthew Parker was alive. And very CHAP. likely handed about by the party more obscurely, till now at length it got out of the press.] "2. The pope of Rome doth sell sin for money; as " whoredom, or such like. "The pope of Lambeth doth the same. And that can " his officials and summoners tell, if they list. Anno 1578. 1 Tim. iv. "3. The pope of Rome forbiddeth marriage and meats. " Which St. Paul calleth the doctrine of devils. "The pope of Lambeth doth the same. A false prophet, John x. " and a stranger; which teacheth the doctrine of devils. "4. The pope of Rome doth command superstitious Exod. xx. "holydays to be kept contrary to the commandment of "God. "The pope of Lambeth doth the same ; and compelleth " men to break the commandment of God to observe popish " traditions." And so in this tract the parallel is drawn at good length in divers other particulars, under fourteen articles, between the pope of Rome and the pope of Lambeth. The third table, Containing an hundred points of popery remaining: which deform the English reformation. "1. The popish names and offices. The archbishop or "primate of England; whose office standeth not so much " in preaching, as in granting of licences and dispensations, " according to th ecanon law. "2. That he is called lord's grace, or gracious lord, " contrary to the commandment of Christ; Luke xxii. 25. "3. That the other bishops are called lords; have " domination, and exercise authority over their brethren, "contrary to the commandment of our Saviour Christ; " Matth. xx. 25. 1 Pet. v. 4." And so the writer goes on with many other pretended points of popery under the titles of the court of Faculties, and the Commissaries court. This is signed by A. Gilbie. The fourth table, Of the bringing in of divers of the popish corruptions, yet remaining in our English church. Under this table are brought the conjured font; godfathers II. BOOK and godmothers; women to baptize children; confirmation, or bishoping of children; standing at the gospel; the Anno 1578. dividing of the chancel, bells, organs, surplices, pricksong, and many more; assigning under what popes they were brought in, and in what year. And this fourth table is subscribed by T. W. [Wilcocks perhaps] as the author. This 553 calumnious pamphlet was thought fit to have a place among the collections in the book called, Part of a Register. A Discourse against the The second edition of a book of the same strain came outward ap- forth this year in twelves. It was first set forth in the year parel and 1565, by such ministers as refused wearing the apparel, ministering garments. prescribed to be used in divine service; entitled, A brief History of the Reformation, vol. i. p. 447. Some ac discourse against the outward apparel and ministering garments of the popish church. It is said to be printed in 1578; but no place where, or person by whom: it seems, by the form of the letter, to have been printed in Holland. In this edition is an address of the book, speaking thus to the reader: The pope's attire, whereof to talk, I know to be but vain; And mark how great an evil 'tis, God's preachers to disguise, &c. Of this book I have given some account elsewhere. Yet it will not be amiss to add some other passages, for brevity sake omitted there. Whereas it was said in favour of the apparel, that it was count of enjoined for order and decency, and for distinction sake, it was shewed, "How unnecessary a thing it was, for the mi"nisters to be known from other men. Which might easily that book. 66 66 appear by that which we read of Samuel and other pro phets; of Peter and Paul, and other holy men. Saul met "Samuel, and did not know him by his apparel; but said "unto him, I pray thee tell me, where is the seer's house. "And when the messengers of Ahaziah met Elijah, they "did not by his apparel know that he was a prophet. But "when they declared to their master, that he was a hairy 66 ..... XIV. man, and one that was girded with a leathern girdle, the CHAP. king knew by that sign of austerity, that it was Elijah "the Thesbite. And that John Baptist wore not any kind Anno 1578. " of garment, whereby he might be known to be a prophet; "but his apparel was such as was commonly worn in the "wilderness, or forest, where his abode was. Peter, when "he followed Christ into the high priest's house, was "not known by his apparel to be one of Christ's disciples, "but by his speech. That St. Hierom did advise Eusto“chium, a virgin; a garment must be neither too cleanly, nor too sluttish; neither notable by any diversity. . . . . "That the whole clergy of Ravenna, in the days of the emperor Carolus Calvus, about the year 876, writ an epistle to the emperor, wherein are these words; Discernendi a "plebe vel cæteris sumus, doctrina, non veste, conversatione, non habitu, &c. In the Decrees also, xxi. caus. and 4. quest. we read thus; In priscis enim temporibus omnis "sacratus vir, cum mediocri aut vili veste, conversabatur. "By these places it is manifest, that it is nothing necessary, "neither according to the example of the first church, that “there should be in the outward apparel of the ministers "such difference. 66 66 66 66 66 "That at first ministering garments were Jewish. For "the Jews, because they were a people given to have a sen"sible God's service, had many goodly glittering things prescribed them, to stay them from receiving of those things, that the heathen nations, from among whom they "came, and that dwelt round about them, had, and did use. But none of these garments that Aaron's priests wore did lack their lively significations, to be fulfilled in "Christ and his church. When Christ therefore was come, 554 " and had fulfilled all these things that were by those gar"ments figured, then was there no more use of them. But “it remained, that the people that should serve God under 66 66 grace, should not serve him in figures and shadows, but "in spirit and truth. Such parts therefore of the pope's "ministering garments, as have been borrowed of the Jews, ought not to be received of us." 66 BOOK 66 Again; "That some parts of the ministering garments were heathenish; as the surplice, the tunicles, the chesiAnno 1578. " ble, and cope: and some mixed of both; as is the alb, " or white linen garment, wherein the priest useth to say "his mass. That it appeared by glossa ordinaria upon " Ezekiel, that the Egyptian priests used a white linen gar"ment in their sacrifices. The like matter writeth St. " Hierom upon the same place. The Jews also had ephod " lineum, i. e. a linen ephod, or garment, much like to the "pope's holy alb. Platina, in his book De Vestimentis "pontific. writeth, that Sylvester the first, about three hun"dred and twenty years after Christ, ordained the sacra"ment of Christ's body should be ministered in a white " linen garment only; because Christ's body was buried in " white linen cloth. Of this linen garment Durandus, in his " book entitled Rationale divinorum, saith, That of neces"sity it must be had in all holy ministration : and noteth " in the same place the signification of it. And Polydore "Vergil, They came from the Egyptians by the Hebrews." 66 Again; "How these garments have been abused, is mani" fest to as many as have considered the doings of idolaters, sorcerers, and conjurers. For all these did nothing with" out them. The conjurers and sorcerers can neither have "the instruments that they work with, nor use them when " they have them; but they must have some help of some " of these things. Their Aaron's rod, wherewith they work " wonders, cannot be had without much help of these "things. Their aqua lustralis, the conjured water, (with" out which no circle can be made to keep out the Devil,) "can in no wise be made without a surplice or alb. The " devils can neither be called up, nor bound when they be " called up, nor yet conjured down again, without a hal"lowed stole. If there were no more in us therefore, but a " desire not to seem to be idolaters, sorcerers, or conjurers, " it were enough to move us to refuse to admit the mini" stering garments of the pope's church. But there is more "to move us." Afterwards some of our learned reformers are alleged. XIV. ment of First, Martin Bucer: who, being required to write his CHAP. judgment what he thought meet to be done in this case, answered, That he could be content to suffer some great Anno 1578. pain in his own body, upon condition that these things The judgwere utterly taken away. And in such case as we are now, M. Bucer. he willeth, that in no case they should be received. As did most plainly appear in that which he writ upon the eighteenth chapter of St. Matthew, Woe to the world because of offences. Where he saith, that no man will earnestly strive to maintain these superstitious ceremonies, but such as be either open enemies to Christ, or else backsliders from Christ. And from Cambridge he writ to a most dear friend of his beyond the seas, writ the 12th January, 1550. Quod me mones de puritate rituum, scito, hic neminem extraneum de his rebus rogari. Tamen ex nobis, ubi possumus, officio nostro non desumus, scriptis, et coram. Ac imprimis, ut plebibus Christi, de veris pastoribus consulatur: deinde etiam, de puritate purissima, et doctrinæ et rituum. Which words are cited by Theodore Beza, in his 555 answer to the calumniations of Francis Baldwin. And in the same epistle he saith, Sunt qui humanissima sapientia, et evanescentibus cogitationibus, velint fermento Antichristi conglutinare Deum et Belial. " Here is, (as the writer of this tract proceeds,) the judg"ment of Bucer, concerning the retaining of ceremonies, " plainly set forth, speaking expressly of this church of "England. And this, he [this author] saith, he mentioneth "the rather, because it was said by some, that this father is " against us." the habits. [What that very reverend and learned public professor Bucer's of divinity in Cambridge thought indeed and held of this controversy controversy, may be fully seen in that argument between co about him and A Lasco in the time of king Edward VI. set down Annal. at large in the Annals of the Reformation, under the year p. 172. 1564. Wherein he hath these words: Ecclesiæ in quibus viget Christi purissima et prædicatio et fides, &c. "Those "churches, wherein the most pure preaching and faith of "Christ obtains, and a manifest and most earnest detesta |