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B. Go thou on to contrive. Thou shalt orderly dispose of our livings. M. That is more than you can do yourselves. If rich livings be the fault, they are to blame who have too much. Whatever be the cause, the church feeleth the smart. Mullins. Sir, in the beginning of her majesty's reign, there was a defect of able men; and the church was constrained to take such as it could get, upon the recommendation of noblemen. M. I speak of later times. As for noblemen, they are no sureties for us; and as to the defect, it cannot wholly dispense with the word. A minister must be able to teach. Mull. Then you would have a preacher, or none at all; and so the church would be unserved. M. It would be better to have nothing, than that which God would not have. B. How dost thou prove that God would not have them, when we can get no better? M. Doth he not say, “Because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest unto me?”" - - - B. Thou are an overthwart, proud, puritan knave.” Thou wilt go to Northampton; and thou wilt have thine own sayings till thou die. But thou shalt repent. M. I am no puritan. I beseech you to be good to me. I have been twice in prison already; but I know not why. B. Where was he before? Keeper of the Gatehouse. With me, my lord. B. #. him to the Marshalsea. There he shall copé with the papists. M. I must go where it pleaseth God. But remember God's judgments. You do me open wrong. I pray God forgive you.4 r. Merbury was then carried to the Marshalsea; but how long he remained in prison we are not able to learn. Notwithstanding the cruelty with which the good man was treated, he was not a person of severe principles, but acted with great moderation ; and afterwards, with liberty of interpretation, became much more conformable.: A minister of the same name was afterwards beneficed in the city of London; but whether he was the same person appears rather doubtful."

* This prelate was much accustomed to use foul language. He called Bishop Bonner, because he was remarkably corpulent, “ My Lord Lubber of London.”—Strype's Aylmer, p. 275.

+ Parte of a Register, p. 381–386. f Baxter's Second Plea, p. 41.

WILLIAM Whitti NGHAM, A.M.–This excellent divine was born in the city of Chester, in the year 1524, and educated in Brazen-nose college, Oxford. In 1545, he became fellow of All-Souls college. Afterwards, being accounted one of the best scholars in the university, he was translated to Christ-church, then founded by Henry VIII. In the year 1550, he travelled into France, Germany, and Italy, and returned towards the close of the reign of Edward VI. Upon the accession of Queen Mary, and the commencement of her bloody persecution, he fled from the storm, and retired to Frankfort, where he settled among the first of the English exiles. Here he was the first who took the charge of the congregation, but afterwards resigned to Mr. John Knox. Mr. §. and his brethren having comfortably settled their church at Frankfort, invited their brethren, who had taken refuge in other places, to come to them, and participate of their comforts: but on the arrival of Dr. Cox and his friends, instead of union and comfort, they were soon deeply involved in discord and contention; and many of them, in a short were time, obliged to leave the place. Our historian observes, that when “Dr. Cox and others with him came to Frankfort, they began to break that order which was agreed upon : first, by answering aloud after the minister, contrary to the determination of the church; and being admonished thereof by the seniors of the congregation, he, with the rest who came with him, made answer, that they would do as they had done in England, and that they would have the face of the English church. And the Sunday following, one of his company, without the consent and knowledge of the congregation, got up suddenly into the pulpit, read the litany, and Dr. Cox with his company answered aloud, whereby the determination of the church was broken.” These imperious exiles having, by very ungenerous and unchristian methods, procured the use of the church, Mr. Whittingham said, he did not doubt that it was lawful for him and others to join themselves to some other church. But Dr. Cox sought that it might not be suffered. Then Mr. Whittingham observed, that it would be great cruelty to force men, contrary to their consciences, to obey all their disorderly proceedings; and offered, if the magistrate would be pleased to give them the hearing, to dispute the matter against all the contrary party, and prove, that the order which they sought to establish, ought not to take place in any reformed church. In this they were expressly prohibited, and even forbidden meddling any more in the business. They ventured, however, to offer, as their last refuge, to refer the whole matter to four arbitrators, two on each side; that it might appear who was faulty, and they might vindicate themselves from the charge of schism : but the proposal was rejected; and after this unkind and unchristian treatment, they left the place.” Mr. Whittingham being, in effect, driven from Frankfort, went to Geneva, where he was invited to become pastor to the English church. He refused, at first, to accept the charge; but, by the earnest persuasion of John Calvin, he complied withici invitation and was ordained by theiying of the hands of the presbytery. During his abode at Geneva, he was employed with several other learned divines, in publishing a new translation of the Bible. This was afterwards called the Geneva Translation, a particular account of which is given in another place.4 Soon after the accession of Queen Elizabeth, Mr. Whittingham returned home; and presently after his arrival, was nominated to accompany the Earl of Bedford on his mission to the court of France. Upon his return from France, he accompanied the Earl of Warwick, in his defence of Newhaven against the French. There he was a preacher for some time; and, as Wood observes, though he was ready in his ministerial function, he dissuaded his hearers against conformity, and the observance of the rites and ceremonies of the English church. Yet, such was the high esteem which this excellent earl had for him, that, about 1563, he was the means of procuring from the queen, his preferment to the deanery of Durham. He was a very learned and popular preacher; and in September 1563, he preached before the queen. During this year, the ruling prelates proceeded to a more rigorous imposition of the clerical habits; therefore, Mr. Whittingham wrote a most pressing letter to the Earl of Leicester, intreating him to use his interest to prevent it. In this letter, he expressed him

* Newcourt's Repert. Eccl. vol. i. p. 406,422, 519. + Troubles at Frankeford, P. 31.

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self with considerable freedom, upon the painful subject; the substance of which was as follows:* - “Lunderstand,” says he, “they are about to compel us, contrary to our consciences, to wear the popish apparel, or deprive us of our ministry and livings. Yet when I consider the weighty charge enjoined upon us by Almighty God, and the exact account we have to give of the right use and faithful dispensation of his mysteries, I cannot doubt which to choose. He that would prove the use of the apparel to be a thing indifferent, and may be imposed, must prove that it tendeth to God's glory; that it agreeth with his word; that it edifieth his church; and that it maintaineth christian liberty. But if it wanteth these things, then is it not indifferent, but hurtful. And how can God’s glory be advanced by those garments which antiehristian superstition has invented to maintain and beautify idolatry : What agreement can the superstitious inventions of men, have with the pure word of God? What edification can there be, when the Spirit of God is grieved, the children of God discouraged, wicked papists confirmed, and a door open for such popish traditions and antichristian impiety And can that be called true christian liberty, where a yoke is laid on the necks of the disciples; where the conscience is clogged with impositions; where faithful preachers are threatened with deprivation; where the regular dispensation of the word of {. is interrupted; where congregations are robbed of their learned and godly pastors; and where the holy sacraments are made subject to superstitious and idolatrous vestments : : “Your lordship will thus see, that to use the ornaments and manners of the wicked, is to approve of their doctrine. God forbid, that we, by wearing the popish attire, as a thing merely indifferent, should seem to consent to their superstitious errors. The ancient fathers with one consent, acknowHedge that all agreement with idolatry, is so far from being indifferent, that it is exceedingly pernicious. Some will say, that the apparel is not designed to set forth popery, but for good }. Will it then be deemed good policy, to deck the spouse of Christ with the ornaments of the Babylenish strumpet, or to force her faithful pastors to be decorated like superstitious papists God would not permit his people of old, to retain any of the Gentile manners for the sake of policy, but expressly forbad their imitation of them, and commanded them to destroy all the appurtenances of idolatry and superstition. And, in the time of the gospel, our Lord did not think it good policy, either to wear the pharisaical robes himself, or to suffer any of his disciles to do it; but condemned it as altogether superstitious. hen I consider that Jereboam maintained his calves in Dan and Bethel, under the plausible name of policy, it makes me tremble to see the popish ornaments set forth under the same pretence. For # policy may serve as a cloak to superstition and papistry, then crowns and crosses, oil and cream, images and candles, palms and beads, with most of the other branches of antichrist, may again be introduced. “It is well known, that when Hezekiah, Josiah, and other famous princes, promoted the reformation of religion according to the word of God, they compelled not the ministers of God to wear the appares of Baal's priests, but utterly destroyed all their vestments. Hezekiah commanded all the appendages of superstition and idolatry, to be carried out of the Temple, and to be cast into Kedron. Josiah burnt all the vestments and other things belonging to Baal and his priests, not in Jerusalem, but out of the city. All this was done according to the word of the Lord, who commanded that not only the idols, but all things pertaining to them, should be abhorred and rejected. And if we compel the servants of Christ, to conform unto the papists, I greatly fear we shall return again to popery. “Our case, my lord, will be deplorable, if such compulsion should be used against us, while so much lenity is used towards the papists. How many papists enjoy their liberty and livings, who have neither sworn obedience to the queen's majesty, nor discharged their duty to their miserable flocks! These men laugh and triumph to see us treated thus, and are not ashamed of boasting, that they hope the rest of popery will soon return. My noble lord, pity the disconsolate churches. Hear the cries and groans of many thousands of God's poor children, hungering and thirsting after spiritual food. I need not appeal to the word of God, to the history of the primitive church, to the just judgments of God poured out upon the nations for lack of true reformation. Judge ye betwixt us and our enemies. And if we seek the glory of God alone, the enjoyment of true christian liberty, ihe overthrow of all idolatry and superstition, and

*

* Strype's Parker, Appen. p. 43–47.

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