¶An answere to a certen Libel intituled, An admonition to the Parliament, By IOHN VVHITGIFTE, D. of Diuinitie.

1. COR. 8.2.

If any man thinke that he knoweth any thing, he knoweth nothing yet as he ought to knowe.

1. COR. 11.16.

If any man be contentious, we haue no suche custome, neyther the Churches of God.

GALA. 5.26.

Let vs not be desirous of vayne glorie, pro­uoking one another, enuying one another.

¶Imprinted at London, by Henrie Bynneman, for Humfrey Toy. Anno. 1572.

¶To his louing Nurie the Christian Church of Eng­land. I. VV. a member and minister of the same, vvisheth peace in Christ, and continuance of his glorious gospell, euen to the vvorlds ende.

THere bee diuers thinges, & especially fiue, that whē I first tooke this labour in hande, had almost vtterly dissuaded me from the same.

First, bycause I doe with all my hart hate contention and strife, and especially in matters of reli­gion, among such as professe ye selfe same Gospell.

Secondly, for that I feared gretly least some slander might redounde to the Gospell by this open contention, séeing that God is not the authour of contention or con­fusion, but of peace.

Thirdly, I doubted whether this kinde of dealing by writing, might minister matter to the common aduer­saries of the Gospell, to reioyce and glorie, and to flatter them selues the more in their damnable errors.

Fourthly I, greatly suspected the slanderous reportes of the backbiter and of the vnlearned ton [...]ue▪ the [...] [Page] bycause he loueth to speake euill, and heare euill of all those that be not in all pointes inclinable to his phansie, whereof I haue great experience, being my selfe most vniustlye slandered by that viperous kinds of men: the other, bycause they be not able to iudge of controuer­sies according to learning and knowledge, and therefore are ruled by affection, & carried hedlong with blind zeale, into diuers sinister iudgementes & erronious opinions.

Lastlye, bycause I knowe sundrie (in all respectes) worthie men, much more able to deale in suche matters, than I am.

But when I considered my dutie towardes God, to his Churche, and to our most gracious Lady and soue­raigne Elizabeth hir Maiestie (by whose ministerie God hath giuen his Gospell frée passage vnto us) ye first stoppe and hinderaunce was answered. For I thought that, that dutie ought not to be omitted for any such cause, séeing God and not man, shall be my Iudge: and also that not he which defendeth the truthe, and confuseth errours, but he that impugneth the truthe, and spreddeth sectes, is the authour of contention.

Likewise when I remembred ye it was no new thing to haue contentions, sectes, & schismes in the Churche of Christ, (especially when it enioyeth externall peace) and that we had manifest examples therof from time to time, (first in Peter, & Paule. ad Gala. 2. Paule & Barnabas, Acto. 15: then in the Churche of the Corinthians. 1. Cor. 1. and .3. Afterwardes betwixt the orientall Church & occi­dentall Church, touching Easter & such like matters: Be­twixt the Bishops of Aphrica and the Bishops of Italie, for rebaptising of heretikes: & sundrie times, yea vsuallie in ye external peace of the church, as may be more at large séene in Eusebius, Lib. 4. eccle. histo. ca. 6. & lib. 5. ca. 24.25.26. & li. 8. &c. Likewise in Ruffinus li. 1. ca. 1. In Zo­zom. Li. 6. ca. 4. In Basilius magnus epist. 61. ad fratres & [Page] Episcopas in accidente: & epist. 69. and in sundrie other auncient and learned histories and writers.

For the second point I was satisfied, for I thought, that, that could be no slander to this Church which by the ma­lice of Sathan hath bene practised in all Churches euen synce the ascention of Christ.

Thirdly when I perceiued ye these men against whome I nowe write, did agree with the aduersaries in defacing ye state of religion, the order of cōmon prayers, the mini­sterie, the sacramentes, the kind of gouermēt. &c. vsed and allowed in this realme of England, and that in as oppro­brious & spitefull manner as the aduersaries do: likewise that they séeke to ouerthrow the selfe same pillers of this Church with the aduersaries (although not by the selfe same meanes) I thought that the confutation and ouer­throwe of the one should be the confutation & ouerthrow of the other, and therefore the aduersaries to haue small cause in déed of reioycing.

Against backbiters, slanderers, and vnlearned tongs, I shall by Gods grace arme my selfe with pacience, for their taulke is no sufficient cause for a man to absteyne from dooing his dutie.

To conclude, I, (although the vnworthiest and vnmée­test of a great nūber) was bold to take vpon me this en­terprise, partly to shew, that the booke called the Admoni­tion, is not such, but that it may easily be answered, and especially to satisfie mine owne cōscience: for I cōsidered that if no man had taken vpon him ye enuie of the cōmon sort, in withstanding the enterprises & procéedings of the Anabaptists whē they began in Germanie, Anabaptisme had ouerrunne those Churches & vtterly destroyed them.

These were the reasons that satisfied the former ob­iections, and especiallye moued me to take vppon me this labour: wherewith, if I can also satisfie others, I haue my desire: if not, yet haue I done my dutie, and sa­tisfied [Page] mine owne conscience. And for asmuche as the matter toucheth the state of the whole Church of Eng­land, I thought it most méete to dedicate this my booke, rather vnto the same generally, than to any one parti­culer member thereof: protesting that if I haue affir­med any thing therein, that by learning and good reasons may be proued erronious, I will reforme the same, for I wholly submit it to the rule of Gods worde, and the iudgement of those that he learned, discrete, & wise. The Lord blesse the (o deare spouse of Christ) with the continuance of his Gospell, of the Quenes Maiestie, and of godlye peace and quiet­nesse. Amen.

A briefe examination of the reasons vsed in the booke, called an Admonition to the Parliamente.

FIrst, in that booke the scripture is most vntollerably abused, and vnlearnedly applyed, quoted only in their margent to delude both such, as for lacke of lear­ning, can not, and suche, as either for slouthfulnesse or some preiudicate opi­nion, will not, examine the same: as I haue particulerly declared in my aunswere following.

Secondly their proofes consist especially of these argu­ments. The first is ab eo quod est secundum quid, ad id quod simplicitorest as, such and such things were not in the Apostles time, Ergo they ought not to be nowe. Whiche kinde of argumente is very deceiptfull, and the mother and welspring of many both olde and newe schismes: of old, as of them that called them selues Apostolicos, and of the Aërians: of new, as of Anabaptists, who conside­ring neither the diuersitie of times concerning the exter­nall ecclesiastical pollicie, nor the true libertie of the chri­stian religion in externe rytes and ceremonies, in mat­ters neither commaunded nor forbidden in Gods lawe, nor the authoritie of Christian magistrates in the Chri­stian congregation, concerning the same haue boldely en­terprised to stirre vp many and heynous errours: For if these reasons should take place: the Apostles vsed it not, Ergo it is not lawfull for vs to vse it: or this either: they did it, Ergo we must needes do it: then no Christians may haue any place to abide in: they maye haue no Christian Princes: no ministration of sacraments in Churches and suche like: for the Apostles had no place to abide in, they [Page] had no Christian Princes to gouerne them, no churches to minister sacraments in. &c. Likewise we must haue al things common: we must departe with al our possessions when we be conuerted to the Gospell: baptise abroade in the fields: minister the communion in priuate houses on­ly: be alwayes vnder the crosse and vnder Tyrants, and such like: For the Apostles had al thinges common, de­parted from their possessions, baptized abroade in fieldes, ministred the communion in priuate houses, were al­wayes vnder persecutors and Tyrants. &c.

2. Another kind of argumente is much like vnto this, and is taken ab authoritate negatinè, which in matters of saluation and damnation holdeth when we reason ab au­thoritate scripturae, from the authoritie of the scripture, but not else: For this argument (it is not commaunded in the scripture to be done nor there expressed, Ergo it ought not to be done) is so far out of the way and so erronious, that it is not tollerable: for it taketh away the most parte of all due circumstances, without the which either after one manner or other, the very institutions of Christ can­not be obserued: For how is it possible to receiue the holy Communion, but either sitting, standing, knéelling, wal­king, or lying: either at one time or other: in ye morning, or at night: before meate, or after meate: clothed or na­ked: in this place or in that place. &c. and yet none of these circumstances are in scripture commaunded, or by ne­cessary collection may thereof be gathered: the same is to be said of the obseruatiō of times, of common prayers, and other conuenient and necessarie orders in the Church. If this argumente were good, then all good lawes and ordi­nances made for the aduancing of true religion, and esta­blishing of good orders, were to be abolished, whiche were the very roote and welspring of stubbornesse, obstinacie, sedition, disobedience, and confusion.

3. The third kind of argument is called petitio principij, [Page] whiche is when a man frameth vnto himselfe principles of his owne deuise, grounded neither vpon authoritie, nei­ther yet upon substantial reason, and then vpon the same will conclude his purpose: which is vit [...]sissimum gen [...] ar­gumentands: a very erronious kynde of reasoning as these men doo in vsing these two false principles: the one, when they say, that to be inuented by an Antichristian Pope which was not so inuented: the other, when they say that nothing may be vsed in the Church of Christ which was inuented by the Pope, or vsed in the Popes Churche: which can not be true, as in sundrie places of the boke I haue declared. The selfe same reasons moued the Aërians to forsake the order of the Churche, and to commaunde their Disciples to do the contrarie of that that the Church did. We borrow good lawes of the Gentiles, and we vse the Churches, Belles, Pulpits, and many other things vsed of Papists. &c.

4. The fourthe kynde of reason is, of negatiues by comparison: as this, Priestes and Ministers are to be known by their doctrine, not by their apparel, Ergo they ought not to haue distinct apparell from other men. This argumente followeth not, for negatives by comparison are not simplie to be vnderstanded, but by the way cō ­parison: And therefore of the former sentence thus we may conclude, that the apparell is not to be estéemed as a note of difference in comparison to learning & doctrine, and yet a note. As when Paule sayth that Chryst sente him not to baptise, but to preache the Gospell: 1 Cor. 1. And God by his Prophete I wil have mercy, and not sa­crifice. Ose. 6. and Mat. 9.

5. The fift is ab eo quod est non causam vt causam pone­re, vvhen that is taken for the cause of any thing, vvhich is not the cause: as when they condemne the booke of com­mon prayer, and a prescript forme of seruice, bycause (as they say) it mainteineth an vnlerned (or as they term it) [Page] a reading ministerie, whē as the boke is not ye cause of it, neither yet a prescripte forme of prayer, but either the parties themselues that be vnlearned, or they that do ad­mitte them, or else both. This kind of argument is vsuall in the Admonition.

There be other vnlearned and vnskilfull reasons vsed in this booke, whiche may easily be discerned euen of chil­dren: and therefore I here omit them.

Thus much I thought good generally to write, which being duly considered, the booke it selfe needeth no other kinde of confutation.

To the Christian Reader.

I Am not ignorant to what dangers (espe­cially of vncharitable & slanderous tongs) I haue made my selfe subiecte by taking vpon me this worke: notwithstanding my reaconing is made, and I have armed my selfe against the worst, being taught so to do by the opprobrious speach of diuers, who as busy bo­dies intermedling in other mens matters more than it becommeth them, do therof iudge most vnchristianly, and reporte most vntruly: beleuing as partial Iudges, what­soeuer is reported, howsoeuer falsely and vniustly. But as I with all my harte for my parte forgiue them, and wish vnto them more Christian hartes, indifferent eares, and charitable mouthes. So do I exhorte thée (Christian reader) to abstaine from all suche rancor, and other par­tiall and sinister affections in reading of this my booke: And thinke of me as of one that to speake the truth, to te­stifie his conscience, to mainteyne the peace and quiet­nesse of the Churche, to withstande erronious opinions, or contentious doctrine, will neither spare his laboure nor his fame: and yet not so stiffely addicted to his owne opinion, but that he can be contented to submitte hym selfe to better authoritie and reasons than he him selfe hath. And I besée thée receyue this admonition at my hande: Trie before thou trust: beleue not lightly euery reporte: as thou hast two eares, so vse them both: con­demne no mā before he be heard: abstaine from speaking euill of any whē he is not present to make thée answere, (for that is a great iniurie:) respect not the person, but the cause, and let not euery pretenced zeale carrie thée head­long thou knowest not whether: and suspende thy iudge­ment of this booke, vntill thou hast aduisedly and indiffe­rently redde the same.

Correction of faultes escaped in this booke.

In the ende of the Epistle dedicatorie, for (O deare spouse) reade (O deare spouse of Christ)

Folio. 23. line. 8. for est. reade sunt.

Fol. 32. lin. 34. for the trusteth reade he trusteth.

Fol. 33. lin. 24. for are not come, read, are not scarce come.

Fol. 42. lin. 20. for all do not so, read, but all do not so.

Fol. 73. lin. 23. for Anthomum, read, Antoninum.

Fol. 104. lin. 20. for baptized by faith, read, baptized faith.

Fol. 115. lin. 26. in these words, put out (in.)

Fol. 211. lin. 2. not the charge, put out one (the)

Fol. 287. in the margent, for 1. Tim. 1.2. read, 1. Tim. 5.2.

Fol. 231. lin. 26. for by changing, read, the changing.

Fol. 232. lin. 11. for pulleth, read, poulleth.

Fol. 242. lin. 8. for disobedience, read, obedience.

Fol. 244. in the margent for 1. Tim. 1.2. read, 1. Tim. 3.2.

In Gualters epistle in latin lin. 9. for Non read, Nam. and lin. 17. for episculor, read, exosculor, and lin. 30. for rogabant, read, rogabat.

In the same epistle in englysh, line. 3. for only, read, olde.

In the 5. page and 4. line of the answere to the Pam­phlets, for impuritie, read, impunitie.

¶ An Exhortation to suche as bee in authoritie and haue the gouernement of the Church committed vnto them, whether they be Ciuile or Ecclesiasticall Magistrates.

COnsideryng the strangenes of the time, the varietie of mennes myndes, and the mar­uellous, inclinations in the cōmon sorte of per­sons (especially where the gospel is most prea­ched) to imbrace newe inuented doctrines and opinions, thoughe they tende to the disturbing of the quiet state of the Churche, the discrediting and defacing of such as be in authoritie, and the maynteining of licenciousnesse and lewde libertie: I thought it good to set before your eyes the practises of the Anabaptistes, their conditions and qualities, the kinde and maner of their beginnings and procéedings, before the broching of their manyfolde and horrible heresies, to the intent that you vnderstanding the same, may the rather in tyme take héede to suche as procéede in like maner: least they béeing suffred too long, burst out to woorke the same effect. I accuse none, only I suspect the authors of this admonition, & their fautours: What cause I haue so to doe, I referre to your selues to iudge, after that I haue set foorth vnto you the Anabap­tisticall [Page 2] practises, euen as I haue lerned in the writings of such famous and learned men, as had themselues ex­perience of them, when they firste began in Germanie, and did both personally reason with them, and afterwar­des very learnedly write agaynst them: neyther will I in this poynt write one worde, whiche I haue not mine author to shewe for.

Bulling ad­uers Ana­bap. fol. 1.1 Firste Anabaptisme tendeth to this ende, that (in these places where the Gospel hath ben for a tyme prea­ched, and where Churches be reformed) the Gospel may be hindered, the churches disquieted, the simple brought to doubt of the religion that hath ben taught them: con­tentious and vnquiet mynds may haue matter to work on, the preaching of the Gospell become odious: finally that magistrates and suche as bée in authoritie, may bée contemned and despysed of their subiects and inferiours.

Idem. fol. Secondly they bitterly inueyed agaynst ministers and preachers of the Gospell, saying that they were not ordinarily and laufully called to the ministerie, bycause they were called by the Magistrate, and not by the peo­ple: that they preached not the Gospell truly, that they were Scribes and Phariseis: that they had not those things whiche Pause required in a minister. 1. Timo. 3. That they did not themselues those things, whiche they taught vnto other: that they had stipendes, and labored not, and therefore were ministers of the belly: That they coulde not teache truely, bycause they had greate liuings, and liued wealthily and pleasantly: that they vsed not theyr authoritie in excommunication, that they attributed too muche vnto the Magistrate.

Fol. 9 18.3 Thirdely, the whole reformation that was then in the Churche displeased them, as not spirituall y­noughe and perfecte. For the Sacramentes were not (as they sayde) syncerely mynistred, things were not reduced to the Apostolike Churche, Excommunicati­on [Page 3] not ryghtly vsed, no amendement of lyfe appeared synce the preaching of the Gospel: therfore the Church then reformed, no more the true Church of Christ, than was the Papisticall churche.

4 Fourthly,Fol. 9.18.77. they had theyr priuate and secrete con­uenticles, and did diuide and separate themselues from the Churche, neyther woulde they communicate wyth suche as were not of their secte, eyther in prayers, Sa­cramentes, or hearing the woorde.

5 Fifthly,Fol. 1. they compted all them as wicked and re­probate, whiche were not of their sect.

6 Sixthly,Fol. 10. they pretended in all theyr dooyngs, the glorie of God, the edifying of the Churche, and the pu­ritie of the Gospell.

7 They earnestly cryed oute agaynste pryde,Fol. 11.17. glut­tonie. &c. They spake muche of mortification: they pre­tended greate grauitie: they sighed muche: they seldome or neuer laughed: they were verye austere in repre­hendyng: they spake gloriouslye: To bée short, Ma­gna & varia erat ipsorum hypocrisis, they were greate hypocrites, thereby to winne authoritie to their here­sie, among the simple and ignorant people.

8 If they were at any time punished for their errors,Fol. 11. they greatly complayned, that nothing was vsed but vio­lence, that the truthe was oppressed, that innocent and godly men which would haue all things reformed, accor­ding to the worde of God, could not be hearde, nor haue libertie to speake. That Zuinglius stopped their mouths, and defended his cause, not by the worde of God, but by the authoritie of the magistrate.

9 They founde greate faulte wyth the baptizyng of children,Fol 10.214 and ceremonies vsed in the same: But after­ward did vtterly condemne it.

10 They taught that the ciuile magistrate hath no au­thoritie in Ecclesiasticall matters,Fol 19. and that he ought not [Page 4] to meddle in causes of religion and fayth.

Fol. That no man ought to be compelled to faith, and to religion.

Fol 178.12 That Christians ought to punish faultes not with imprisonement, not with the sword, or corporall punish­ment, but only with excommunication.

Fol. 11.242.13 They complayned muche of persecution.

Fol. 11.14 They bragged that they woulde defend their cause not onely with wordes, but with the shedding of theyr bloud also.

Fol. 17.77.15 Their whole intēt was to make a separation and a schisme, and to withdrawe men from their ordinarie Churches and pastours, and therfore most odiously they inueyed against such pastours, and sought by all meanes to discredite them.

Fol. 18.16 There was no stay in them, but dayly they inuen­ted new opinions, and did runne from errour to errour.

Fo. 78.24417 They were very stubborne and wilful, which they called constancie: they were weywarde and frowarde, without all humanitie, they iudged and condemned all other men.

Fol. 78.18 They sought to ouerthrowe common weales, and states of gouernement.

Fol. 79.19 They gaue honor and reuerence to none, and they vsed to speake to such as were in authoritie without any signification of honour, neyther would they call men by their titles, and they answered churlishly.

Fol 85.20 They attributed much vnto themselues, & pleased themselues very well, other men they contemned, and therfore their myndes were full of pride and contempt.

Fol. 88.21 They went not to preache in such places wher the Gospell was not planted, but only they insinuated them selues into these places, wherin the Gospel had béen di­ligently preached: and where ther were godly and quiet men: there they made a sturre, they raysed vp factions [Page 5] and bredde discorde.

22 They sought to be frée from all lawes,Fol. 95. and to doe what they list.

23 They were animated by craftie & suttle Papists,Fol. 11. whiche did séeke the ouerthrowe of the Gospell, and the restoring of papisme.

24 To be short,Fol. 11. the people had them in great admira­tion, bicause of their hypocrisie and straightnesse of lyfe, and suche as were of contentious natures ioyned with them, and commended their doings.

These were the manners, conditions, practises, and procéedings of the Anabaptists in Germanie, before they vttered their sedicious and monstrous heresies.

I leaue the application hereof to youre wysedomes, who easily can coniecture, what kind of men they be that come nearest to those steps. Only I desire you to be cir­cumspect, and to vnderstande, that Anabaptisme (which vsually followeth the preaching of the Gospel) is g [...]t­ly to be feared in this Church of Englande, and almoste playnly professed in this Admonition, the authors wher­of agrée with them in these forenamed practises and qualities.

Moreouer it may also please you to consider the con­ditions and practises of the Donatists, who deuided them selues from the congregation, and had their peculiar Churches, or rather Conuenticles, in Africa: They taught also that all other Churches were spotted and im­pure, bicause of their Ministers. Finally, that there ought to be no compulsion vsed in matters of Religion and sayth, and that none should be punyshed for their conscience.

To conclude, these men [...]atly ioyne with the Papists, and by the selfe same assertions, bend their force agaynst this Churche of Englande. For,

Fyrst, the Papistes affirme that we are not the true [Page 6] Churche, no, that we haue not so muche as the outward face and shewe of the true Churche. And so do these men almost in flat and playne termes.

2 Secondly the Papistes say, that we haue no mini­sterie, no Byshops, no Pastours, bicause they be not ritely and canonically called to these functions: the selfe same do these men affirme.

3 Thirdly, the Papistes say, that our Sacraments be not rightly ministred: and so say they likewise.

4 Fourthly, the Papistes wholly condemne our booke of Common prayers, set out by publike authoritie, and the whole order of our seruice: In that poynt these men do fully ioyne with them also, for they condemne it wholly, and that with most bitternesse.

5 Fiftly, the Papistes would not haue the Scrip­tures read in the Churche to the people: no more would they. For they say, reading is not féeding, but as euil as playing vpon a stage, and worse too.

6. Sixtly, the Papistes denie the ciuill Magistrate to haue any authoritie in Ecclesiasticall matters: and so do they.

7 To be shorte, the Papistes refuse to come to our Churche, to communicate with vs in the Lords supper: and these men would not haue them by lawes and pu­nishment compelled there vnto.

Hereby it is manyfest, that the Papistes and they ioyntly séeke to shake, nay to ouerthrowe the selfe same foundations, grounds, and pillers of our Churche, al­though not by the selfe same instruments and engines. Wherfore it is time to awake out of sléepe, and to draw oute the sworde of discipline, to prouide that lawes which be generall and made for vniformitie, aswell of doctrine as Ceremonies, be generally and vniuersally obserued: that those which according to their conscience and duetie execute them, be maynteyned, and not disco­raged, [Page 7] either boldly to defende the religion and kinde of gouernement in this Realme established, or else (if you can) to refourme and better the same: for it can not bée, but that this fréedome giuen vnto men, to obey and dis­obey what they liste, to speake what they liste, agaynst whome they liste, and where they liste, to broche what opinions and doctrine they list, muste in the ende burst out into some straunge and daunge­rous effecte. The Lorde bothe graunt vnto you that be Magistrates, the spirite of gouernement, and to all other that be Subiectes, the spirite of true obedience. Amen.

The preface of the Admonition.
To the godly Readers, Grace and peace from God. &c.

TWo treatises yee haue here en­suing (beloued in Christ) which ye must reade without [...]. Thess 5.21. Iam. 1.19 20. Iam. 2 1. parcia­litie or blinde affection. For o­therwyse you shall neither see theyr meanyng: nor refrayne your selues from rashely condemning of them without iust cause. For certain men there are of great countenance, which will not lightly like of them, bicause they principally concerne their persons and vniust dealings: whose credite is great, and whose friends are many, we meane the lordly Lords, Archbishops, bishops, Suf­fraganes, Deanes, Doctours, Archdeacons, Chauncelours, and the rest of that proude ge­neration, whose kingdome must downe, holde they neuer so harde: bicause their tyrannous Lordship can not stande Math. 15.23. Luc. 16.15. with Christes king­dome. And it is the special mischief of our En­glish Church, and the chief cause of backward­nesse, and of all breach and dissention. For they whose authoritie is Math. 20.25.26. Math. Marc. 10.42.43. Luc 22.15 &c. forbidden by Christ, will haue their stroke without their fellow seruan­tes, yea, though vngratiously, cruelly & Pope­like they take vppon them to Math. 24.48.49. beate them, and that for their owne childish Articles, being for [Page 9] the moste part, againste the manifest truthe of God: First, by experience their rigoure hathe too plainely appeared euer since their wicked raigne, and specially for the space of these fiue or sixe yeares last past together. Of the enor­mities, whiche with such rigoure they main­teine, these treatises do in part make mention, iustly crauing redresse therof. But the matters do require a larger discourse. Only the authors of these, thoughte it their partes to admonish you at this time, of those inconueniences whi­che men seeme not to thinke vpon, and whiche without reformation, can not but increase fur­ther dissention: the one part being proude, pon­tificall, and tyrannous: and the worde of God for the other part expresse and manifest, as if it pleased the state to examine the matters, it would be euident. And would to god, that free conference in these matters might be had. For howsoeuer learned & many they seeme to be, they should & may in this realme finde inowe, to matche them and shame them to, if they hold on as they haue begon. And out of this realme they haue all the best reformed churches tho­roughout Christendome against them. But in a fewe words to saye what we meane. Either must we haue a Math. 9.37.38. Ephesi. 4.11.12. right ministerie of God, and a right Mat. gouernment of his church, according to the scriptures set vp (both whiche we lacke) or else there can be no right religion, nor yet for cōtempt therof can pro. 29 18. Gods plagues be from vs [Page 10] any while differred.Amo [...]. 8.11.12. &c. Ma. 21.23. &c 1. Cor. 11.30. And therfore though they link in together, & slaunderously charge poore men (whom they haue made poore) with grie­uous faults, calling them Puritans, worse thā the Donatists, exasperating & setting on, suche as be in authoritie againste them: hauyng hy­therto miserably handled them with reuilings depriuations, imprisonements, banishmentes, & such like extremities, yet is these poore mens cause neuer the Mat. 10.16.26. worse: nor these chalēgers the better: nor God his Esai. 59.1. hande the further of, to linke in with his against them: nor you (chri­stian brethren) must neuer the rather without examination Exod. 23.1.2. Math. 7.1.2. Iam. 4.11.12. condemne them. But thankful­ly take this taste which God by these treatises offreth you, & weigh them by the word of god, and do your endeuor, euery one in his 1. Cor. 5.20. 1. Cor. 7.27. calling, to promote his cause. And let vs al with more Psalm 50.15. Math. 7.7. 1. Tim. 2.1.2. earnest prayer than wee are wont, earnestly cōmend it to God his blessing, and namely that it will please him by his spirite, to lighten the heart of our most gratious soueraigne, and the rest in authoritie, to the benefite of his small flocke, and the ouerthrowe of their proude eni­mies, that godlinesse maye by them proceede in peace, and God his glorie thorowe Jesus Christ, be throughly aduaunced. Whiche wee call God to witnesse, is our onely laboure and suite. And so presently, we leaue you: hearti­ly beseeching God to graunt it. Amen.

An answere to the Pre­face of the Admonition.

THESE TVVO treatises conteyned in this admonition, as they be voyde of sounde learnyng, so are they full of blynde affection, and stuffed with vn­charitable and vnchristian terms and phrases: wherfore it is to bée feared, that they procéede not of loue, but of hatred, not of zeale, but of malice, not of humilitie, but of arrogancie, not of myndes desirous to reforme, but of stomackes séekyng to deforme and confounde, that whiche is in due forme and order by lawfull authoritie established. For what charitable, zealous, and humble spirite, woulde so spitefully and slaunderously speake of their brethren, whose doctrine is pure, whose zeale is feruent, whose suffering for the Gospel hath ben in time of triall, comparable with any mans that nowe liueth: who haue also paynfully taughte the worde of God in this realme, and do at this day, and by whose ministerie the Gospel hath taken roote, and is come to that encrease that now (God be thanked) appeareth. Surely these op­probrious termes, proude generation, tyrannous lordships, vngracious, cruel, Popelike, wicked raigne, proude enimies. &c. applied to brethren, procéede not from the humble and mylde spirite of GOD, but from the proude and arrogante spirite of Sathan. Therfore by this vnséemely preface it may ap­peare, from what spirite the reste of thys admonition spryngeth. Touchyng the crueltie and rigeure these men complayne of, I shall néede to speake little, bée­ing manyfeste to all that bée not with synister affecti­ons blynded, that lacke of seueritie is the principall [Page 12] cause of their licentious libertie. But who séeth not their hypocrisie, whiche would make the worlde beléeue that they are persecuted when they be with too much lenitie punished for their vntollerable contempt of good lawes, and other disordered dealings? Naye suche is their per­uersenesse, or rather arrogancie, that if they be debar­red but of the least part of their will and desyre, by and by they crie out of crueltie and persecution. It is to be doubted what these men will do when persecution com­meth in déede, whiche now make so muche of a little or rather of nothing. As for this great brag, For how so euer learned and many they seeme to be, they should and may in this realme fynde inowe to matche them, and shame them too, if they hold on as they haue begonne, Satis arroganter dictum est: And verifieth that to be true, that is commonly spo­ken of these kinde of men, that is, that they contemne all other in comparison of themselues: that they thinke thēselues only zealous, only learned &c. But it is possible they may be matched, and I know no man of learning afrayde to encounter with them, eyther by word or wri­ting. Touching the ministerie and gouernement of the Church, what faults there is to be therin found, we shall vnderstand when we come to their reasons. God graunt vs humble and méeke spirites, that godly vnitie may be maynteyned in the Churche.

One thing I must desire thée to note (gentle reader) (wherin the follie of these men maruellously appeareth) how they haue paynted the margent of their booke, with quoting of scriptures, as though al were Scripture they write, when as in déede they abuse both the Scripture and thée: For what one place of scripture is in all thys preface alledged to any purpose, and yet howe many is there quoted?

[Page 13]To proue that wée muste reade these two Treatises without parcialitie or blinde affection, here is noted in ye margēt. 1. Thess. 5. vers. 21. James. 1. James. 2. The place to ye Thessalonians is this, Trie all things, and keepe that vvhiche is good. The place of the first of James is this, VVherfore my deare brethren, let euery man be svvifte to heare, slovve to speake, and slovve to vvrath: And the se­conde place of James is this, My brethren, haue not the faithe of our Lorde Iesus Christe in respecte of persons. And to what purpose are these places alledged? What proue they? Or what néede is there to alledge them? These Apostles in these places speake not of rayling li­bels, but of hearing the word of God, and iudging of mat­ters of faithe according to ye truth, and not to the persons.

To proue that tyrannous lordship can not stand with Christs kingdom, they alledge the .15. of Mat. and Luc. 16. The place in the 15. of Mat. vers. 23. is this, But he answe­red hir not a vvorde. Then came to him his disciples, and besought him, saying: Sende hir avvay for she cryeth after vs. In the sixtéenth of Luke it is thus: Then he sayd vnto them, ye are they vvhiche iustifie youre selues before men, but God knovveth your hartes: for that vvhiche is highly estemed among men, is abhomination in the sight of god. I would gladly know how their assertion, and these two textes hang together. I allowe not tyrannous Lordshyp to stande with Christes kingdome: But it may well inough for any thyng in these two places to the contra­rie. Tyrannous Lordship is not estéemed among men, but hated.

To proue that they whose authoritie is forbidden by Christe, will haue their stroke without their fellowe seruauntes, &c. is quoted, Math. 20. Math. 23. Mark. 10. Luke. 22. In the .20. of Math. it is thus written, Yee knowe that the lordes of the Gentiles haue domination ouer them &c. In the .23. of Mathew. But be ye not cal­led [Page 14] Rabbi, for one is your doctor or teacher, to wit, Christ. The places in Marke and Luke be all one with that in the 20. of Mathew. The conclusion that is gathered of these places is very darke and generall: they should [...] haue declared who they be that haue this authoritie for­bidden, and what the authoritie is. Touching these places alleaged in the 20. of Mat. 10. of Mar. 22. of Luke, Musculus and diuers other learned men think, that they extende not onely to the Apostles and men of the Cler­gie, as we call them, but to all Christians, of what state soeuer they be. And it is the common opinion of all wri­ters, that these words of Chryst do not condemne supe­rioritie, Lordeshippe, or any suche lyke authoritie, but the ambitious desire of the same, and the tyrānical vsage thereof.

Musculus expounding these places sayth in this sorte: VVhosoeuer vvill be great among you. &c. He sayth not, no man ought to be chiefe among you, vvhich he shoulde haue said, if it had not ben lawful in the kingdome of God for some to be great and chiefe, or if it had ben necessarie, that all shoulde haue bene in all things equall: the Cele­stiall spirits are not equal, the stars be not equal, the Apo­stles them selues vvere not equall: Peter is found in many places to haue ben chiefe amōg the rest, vvhich vve do not denie. Therfore this is not Christes meaning to haue none great or chiefe among Christians, seeing the very necessi­tie of our state requireth that some be superiours and bet­ters, so far is it from beeing repugnaunt to charitie. In a common vveale it is necessarie that some should excell o­ther; so is it in a vvell ordered familie: In like maner there must be in the Churche gouernours, presidents, rulers, of vvhome Paule maketh mention. Ro. 12. 1. Cor. 12. Heb. 13. As there is also in the body some principall mēbers, some inferiour. &c. Therfore Christ doth not require that in his kingdome all should be equall, but this he doth require, [Page 15] that none should desire to be great, or to be thought and counted chiefe. Hitherto Musculus.

Which interpretation muste néedes be true, else we may say, that Christe in this place reiecteth and disallo­weth the Princes and Magistrates of the Gentiles, and also forbiddeth the same among Christians, which is false and Anabaptisticall.

Likewise the same Musculus sayth, that Chryste tea­cheth in this place, what he ought to be in déede that de­sireth to beare rule ouer other, to wit, that he ought to be a seruaunt to other, that is (as he dothe interprete it) to profite other, and to serue for the cōmoditie of other, for though the name of a prince and of a lorde be a name of honor and dignitie, yet is it the office of a prince & lorde to serue those which be vnder thē in gouerning of them carefully, and in prouiding for their wealth and peace.

Moreouer the Greke wordes that Chryste vseth in all these places, as [...], and [...], doe signifie to rule with oppression, and to rule as a man list.

Furthermore Christe doth not say, that no man shall be great among them or beare rule, but he sayth: Qui­cunque voluerit inter vos magnus fieri. &c. He that desi­reth to be great among you. &c.

To conclude, it is manyfest that in Matthewe and Marke, he reproueth the ambition of the sonnes of Ze­bedie, who ambitiously desired the one to sitte on hys right hande, the other on his lefte. And in Luke the am­bition of the rest of the Apostles, who contended among themselues which of them should be greatest.

So that it is playne, that these places suppresse am­bition and desire of rule, in all kinde of men: and not superioritie, not magistracie, not iurisdiction in any kinde of persons.

Touching the place in the .23 of Mat. where Chryste [Page 16] said vnto his disciples, Be not you called Rabbi, call no man father, be not called maisters. Who is so ignorant, to thinke that Christ forbiddeth by these wordes one Chri­sten man to call another, lorde, maister, father? shal not children call their parents father? shall not scholers call their teacher, maister? And shall not seruauntes call him master, vnder whose gouernement they are? Is it not lawfull for one to call an other maister, doctour, fa­ther, lorde. &c? Paule (notwithstanding these wordes of Christ) 1. Cor. 4. calleth himself their father: and. 1. Ti. 2. he calleth himself the doctour of the Gētiles. Wherfore it is manifest that these names be not here prohibited, muche lesse the offices: but only the pharisaicall, ambi­tious, and arrogant affection of superioritie: As it is also manifest by this that foloweth: VVho so euer exalteth himselfe. &c. And surely as Christe condemneth here the ambitious affectiō of such as ambitiously desire these names of superioritie, so doth he in like maner cōdemne those who be so puffed vp with pride and arrogācie, that they contemne and disdayne to call men in authoritie by the titles of their offices: For pride, contempt and arro­gancie, is, as well in refusing to giue honoure and reue­rence, as it is in ambitious desiring the same.

But the chiefe purpose of Christe in this place is, to teache vs not so to depende vpon men, as though it were not lawfull to breake their decrées, or to decline from their authoritie: For there is one only Father, Lorde, and maister, to whome wée are so bounde, that by no meanes wée maye declyne at any tyme from hys pre­ceptes.

These places therfore may be aptly alledged against the pride, tyrannie, and ambitiō of the Bishop of Rome, whiche séeketh tyrannically to rule, and not to profite: But it maketh nothing at all against the lawfull autho­ritie of any other in any state or condition of men.

[Page 17]Howe aptly that place of the .24. of Mathew, But if the euill seruaunt shall say in his heart. &c. is alleaged, let all men iudge. I thinke it forbiddeth not to punishe suche as breake good lawes. But Lorde how these men are beaten, which do as they liste, say what they liste, and that with reioycing thereto: that is, if they be no o­therwise beaten than hitherto they haue bene, they will not only with schismes and factions teare in sunder this Churche of Englande, but in time ouerthrow the whole state of the common wealth.

To proue that either we muste haue a righte mini­sterie of God, and a righte gouernement of his Church, according to the Scriptures set vp. &c. or else there can be no right religion. &c. is alleaged the ninth of Matth. the fourth to the Ephe. and the eightenth of Math. In the ninth of Mat. the place they alleage is this, Surely the haruest is great, but the labourers be fevve: vvhere­fore. &c. In the fourth to the Ephe. He therefore gaue some to be Apostle. &c. In the eightenth of Mathew, If thy brother trespasse agaynst thee. &c. The first place declareth that Ministers of the words are necessarie in Christes Churche. The seconde, that there is diuers kindes and degrées of them. And the thirde sheweth an order of correcting secrete sinnes, and priuate offences, and medleth not with those that be open and knowne to other. Nowe therefore consider to what purpose those places be noted in the margente, and howe little they proue that which is concluded.

As for all the rest of the places of Scripture that fol­loweth noted in the margent of this preface, I knowe not to what purpose they be alleaged, but onely for vayneglorie to bleare the eyes of ye ignorant people, and to make them beléeue that all that which is written in this booke, is nothing else, but Scripture it selfe. They haue delt very subtilly, to cote the places onely, and not [Page 18] to set them downe in playne words, for by this meanes they thinke that of the moste parte it shall neuer be vn­derstanded, howe vnaptly, and to what small purpose they be alleaged.

This name Puritane is very aptely giuen to these men, not bicause they be pure no more than were the Heretikes called Cathari, but bicause they think them selues to be mundiores cateris, more pure than others, as Cathari dyd, and seperate them selues from all o­ther Churches and congregations as spotted and defyled. Bicause also they suppose the Church which they haue deui­sed to be without all impuritie.

An answere to the admonition.


SEing that nothing in this mortall life is more diligently to be sought for, and carefully to be looked vnto 2. Reg. 23. 2. Chro. 17. 2. Chro. 29.30.31. Psal. Mat. 21.12. Iohan. 2.15. than the restitution of true religi­on & reformation of Gods church: it shall be your partes (dearly beloued) in this present Parliament assembled, as muche as in you lieth to promote the same, and to employ your whole labour and studie, not onely in a­bandoning all Popish remnants bothe in cere­monies & regiment, but also in bringing in and placing in Gods churche those things onely, which the Lord himselfe Deute. 4.2. Deut. 12.32. in his word cōman­deth. Because it is not enough to take paynes in taking away euil, Psal. 37.27. Rom. 12.9. but also to be occupied in placing good in the stead therof. Now because many men see not all things, and the 1. Cor. 2.14. worlde in this respect is maruellously blinded, it hath bene thoughte good to prosfer to your godly considerations a true platforme of a Churche reformed, to the ende that it beeing layd before your eyes, to beholde the great vnlikenesse be­tweene it & this our English church: you may [Page 20] learne either with perfect Psalm. 31.6. Psal. 13 9.22 hatred to detest the one, and with singular loue to embrace, and carefull endeuour to plant the other: or else to be without excuse before Iohan. 15.21 the maiestie of oure God, who (for the discharge of our conscience, and manifestation of his truth) hath by vs re­uealed vnto you at this present, the sinceritie and simplicitie of his Gospell. Not that you should either 1. Tim 3.8. wilfully with stande, or vngra­tiously tread Math. 7.6. the same vnder your feete, for God doth not disclose his wyll to any suche end, but that you should yet now at the length with al your mayne and might, endeuour that Chryst (whose Math. 11.31. easie yoke and lyghte burthen we haue of long time cast of from vs) mighte rule and reigne in his Church by the scepter of his worde onely.


I Will not aunswere words, but matter, nor bare affirmations or negations, but reasons: and therfore in as few words as I can, I will comprehende many lines.

But before I enter into their reasons, I thinke it not amisse to examine that assertion which is the chiefe and principall grounde (so farre as I can gather) of their Booke: that is, that those things onely are to bée placed in the Churche, which the Lorde him selfe in his worde commaundeth: As though they shoulde say, nothing is to be tollerated in the Churche of Chryste, touching either doctrine, order, ceremonies, discipline, [Page 21] or gouernement, except it he expressed in the worde of God. And therfore the most of their argumentes in this booke be taken ab authoritate negatiuè, which by the rules of Logique proue nothing at all.

It is moste true, that nothing ought to be tolerated in the Churche, as necessarie vnto saluation, or as an ar­ticle of faith, except it be expresly conteined in the worde of God, or may manifestly therof be gathered: and ther­fore we vtterly condemne & reiect Transubstantiation, the sacrifice of the Masse, the authoritie of the bishop of Rome, woorshipping of Images, &c.

And in this case an argumente taken Ab authoritate Scripturae negatiuè, is most strong: As for example: It is not to be found in Scripture, that the Bishop of Rome ought to be the head of the Church, and therfore it is not necessarie to saluation, to beléeue that he ought to be the head of the Churche. &c.

It is also true, that nothing in ceremonies, order, dis­cipline, or gouernement in the Churche is to be suffered, béeing against the worde of God: And therfore wee re­iect all ceremonies, wherein there is any opinion to sal­uation, woorshipping of God, or merite: As créeping to the crosse, holy breade, holy water, holy candle. &c.

But, that no ceremonie, order, discipline, or kynde of gouernement may be in the Churche, except the same be expressed in the worde of God, is a great absurditie, and bréedeth many inconueniences.

The Scripture hath not prescribed any place or time wherin or when the Lords Supper shoulde be celebra­ted, neyther yet in what manner. The Scripture hath not appoynted what tyme or where the congregation shall méete for common prayer, and for the hearing of the worde of God, neyther yet any discipline for the cor­recting of suche as shall contemne the same.

The scripture hath not appoynted what daye in the [Page 22] wéeke should be moste méete for the Sabboth day, whe­ther Saterday, whiche is the Iewes Sabboth, or the day now obserued, which was appointed by the church.

The Scripture hath not determined what forme is to be vsed in Matrimonie, what woordes, what prayers, what exhortations.

The Scripture speaketh not one woorde of standing, sitting, or knéelyng at the Communion, of méetyng in Churches, fieldes, or houses, to heare the word of God: of preaching in pulpets, chaires, or otherwise: of bap­tizing in fontes, in basons, or riuers: openly or priuatly, at home, or in the churche, euery day in the wéeke, or on the Sabboth day only. And yet no man (as I suppose) is so simple to thinke that the Church hathe no authoritie to take order in these matters. I pray you what mente Sainct Paule in the .1. Corinth. 14. after he had prescri­bed certayne orders vnto them to bée obserued in the Churche, thus generally to conclude? Omnia decenter & ordine fiant, Lette all things be doone decently and in or­der. Dothe hée not there giue vnto them authoritie to make orders in the Churche, so that all thynges hée doone in order and decently? The best interpreters doo vnderstande this as a general rule giuen vnto the chur­che to examine hir traditions and constitutions by: And therefore without all doubte their iudgemente is, that the Churche hath authoritie in external things to make orders and appoynte lawes, not expressed in the woorde of GOD, so that thys rule of the Apostle bée ob­serued.

Nowe if eyther godly Councels or auncient fathers were any thing at all regarded of these men (as they be not, suche is their arrogancie) this controuersie mighte soone be decided.

For the most auncient fathers and best learned, as Iu­stinus Martyr, Irenaeus, Tertulian, Cypriā and other do ex­presly [Page 23] declare, that euen from the Apostles tyme, the Churche hath always had authoritie in suche matters, and hath obserued diuers orders & ceremonies not once mencioned in the worde of God.

That notable learned father Augustine hathe diuers sayings touching this matter worthie to be noted. In his Epistle ad Casulanum. 86 he sayeth thus: In his re­bus de quibus nihil certi statuit scriptura diuina, mos populi Dei, vel instituta maiorum, pro lege tenenda est. In those thyngs vvherein the holie Scripture hath determined no certaintie, the custome of the people of God and the tra­ditions or decrees of our forfathers, are to be holden for a lavve. Whereby it is manifeste, that those things maye be reteyned in the Churche, whiche are not expressed in the Scripture. In the same Epistle he reporteth the aunswere that Ambrose made vnto him, béeing de­maunded whether it were lawfull to faste on the Sab­both day, or not to fast, séeing that among the Churches there was some diuersitie in this pointe. Quando hi [...] sum (saith he) non ieiuno Sabbato quando, Romae sum, ie­i [...]no Sabbato: & ad quamcun (que) ecclesiam veneritis, eius mo­rem seruate, si pati scandalum non vultis aut f [...]cere. VVhen I am here, I fast not on the Sabboth, when I am at Rome I doe fast on the Sabboth: and to vvhat Churche soeuer you come, keepe the custome thereof, if you vvill ney­ther suffer offence nor giue offence. The whole Epistle is woorthie of reading.

That whiche hée wryteth in his Epistle Ad Ianua­rium .118. is a moste playne declaration of hys Iudge­ment in this matter: Illa autem quae non scripta sed tradi­ta custodimus, quae quidem toto terrarum orbe obseruantur, dantur intelligi, vel ab ipsis Apostolis, vel plenarijs concilijs, quorum est in ecclesia saluberrima authoritas, cōmendata at (que) statuta retineri, sicuti quod Domini passio & resurrectio, & ascensio in coelum, & aduentus de coelo Spiritus sancti anni­uersaria [Page 24] solennitate celebrātur, & si quid aliud tale occurre­rit, quod seruatur ab vniuersa quacun (que) se diffundit ecclesia, Those things vvhich be not vvritten, but kept by tradition, vvhich are obserued thorovv the vvhole vvorlde, are to be vnderstanded either to be deliuered vnto vs from the A­postles themselues, or else decreed by generall Councels, vvhose authoritie is greate in the Churche, as that vvee yearely with solemnitie celebrate, the passion of the Lord and his resurrection, his ascension into heauen, and the cō ­ming of the holy Ghoste, and if there be any other thing that is obserued of the vvhole Churche.

And againe, Quod ne (que) contra fidem ne (que) contra bonos mores iniungitur, indifferenter est habendum; & pro eorum inter quos viuitur societate seruandum est, That vvhiche is enioyned, being neyther against faith nor good manners, is to be counted indifferent; and to be obserued as the so­cietie of those vvith vvhome vve liue requireth.

In the same epistle answering this question (whether vpon the Thursday before Easter, the Lordes Supper should be celebrated in the morning, or at night, bicause Christ did institute this sacrament, and deliuer the same to his disciples after Supper) he giueth these three rules worthie to be noted, the first is this, If the holie Scrip­ture prescribe any thing to be done, there is no doubt but that must be obserued, as it is there prescribed. The second is this, That if any thing be vniuersally obserued of the vvhole Churche (not repugnant to the Scriptures) (for so he meaneth) not to keepe that, or to reason of that is madnesse. The thirde, If it be not vniuersally obserued but diuersly in diuers Churches: Faciat quis (que) qu [...]d in [...]a ecclesia in qua venit inuenerit▪ Lette euery man doe as hee findeth in that church in to the vvhich he commeth: mod [...] non sit contra fidem aut contra mores▪ So that it bee not a­gainst faith or good manners. For so he [...]ddeth.

In the same Epistle againe he sayth, That the Lorde [Page 25] hath not in scripture declared in vvhat order and manner his Supper should be celebrated, but left that to his disci­ples. And in his hundred and nintéenth Ad Ianuarium: In those things (sayth he) that be diuersly obserued in di­uers places, this rule as most profitable is to be kepte, that those things vvhiche be not against faithe, neyther good manners, and make something to exhorte vnto a better life, vvheresoeuer they are instituted, vvee ought not one­ly not to disallovve them, but to prayse them, and to fol­lovv them. By all these places of this learned father it is euidente, that it hathe bene receyued from tyme to tyme as a certayne trouth, that the Churche of Christe hathe authoritie to ordeyn and constitute as shall be ne­cessarie in those thyngs before of me rehersed.

For a further proofe héereof, I coulde alledge, that auncient and learned father Iustinus Martyr in his se­conde Apologie pro Christianis, and in his booke of que­stions. Tertullian in his booke De corona militis. Basile also in his .63. Epistle written to the mynisters in Neo­cesaria▪ Eusebius libr. 5. Ecclesiasti. histor. cap. 25. &. 26. and diuers other, but I omitte them for breuitie sake. Neyther doe I alledge these learned Fathers, bicause I thynke their authoritie any thing at all preuayleth with the authours of the Libell, but fo [...] the wyse, discréete, humble and learned, whose humilitie and wisedom will not suffer them to despise the iudgements of so learned and godly fathers.

But I trust maister Caluines iudgement will wey somethyng with them, who in his Institutions Cap. 13. Sects. 31. C. 32. speakyng of Traditions, saythe on this sorte.

Bycause the LORD hath bothe faythfully and plain­ly comprehended and declared in the holie [...]criptures, the vvhole summe of true righteousnesse, and all the partes of the true vvoorshippyng of hym, and vvhat so euer is [Page 26] necessarie vnto saluation, therefore in those things he is only to be hearde as a maister or teacher: But bycause in external discipline and ceremonies, he vvould not particu­larly prescribe what we ought to folow, bicause he foresaw that this depended vppon the state and condition of the tyme, neyther did iudge one forme or manner to be agre­able to all ages: here we must haue respect to those gene­rall rules vvhiche he gaue, that according to them might bee examined suche things as the necessitie of the Chur­che requireth to be commaunded for order and decencie. Fynally, bycause in these thinges he hathe expressed no­thing, (for that they are neyther necessarie to saluation, and may be diuersly applied to the edifying of the church accordyng to the manner and custome of euery coun­treye and age,) Therefore as the commoditie of the Church requireth, and as shall be thought cōuenient, both the olde may be abrogated, and new appointed. I graunt that vvee muste not rashely nor often, nor for euery light cause make innouations. But what hurteth, and vvhat e­difyeth, Charitie vvill beste iudge, vvhyche if wee wyll suffer too bee the moderatrix, all shall bee safe and vvell. Novve it is the office of Christian people vvith a free conscience, vvithoute Superstition, vvith a godlie mynde, and readie and vvyllyng to obeye, to obserue those thinges vvhyche are appoynted accordyng to this rule, not to contemne them, nor negligentely to omitte them, so farre off ought they to be from breaking them openly through disdayne and contumacie.

But thou vvylte saye, vvhat libertie of conscience can there bee in so precyse and straighte obseruyng of them? Truly the libertie of conscience maye vvell stande vvith it, yf vve shall consider that these Lavves and de­crees to the vvhiche vve are bounde, bee not perpetuall, or suche as are not to bee abrogated: but onely externall rudimentes of mans infirmities: vvhereof, notvvithstan­ding [Page 27] vve all stande not in neede, yet vvee all vse them bycause one of vs is mutually bounde to an other, to nourishe loue and Charitie among oure selues. This vve maye learne in the examples vsed before. VVhat? dothe religion consiste in a vvomans vayle, that by no mea­nes shee maye goe abroade bare headed? Or is the com­maundemente touching hir silence, suche as it maye not be broken vvithout vvickednesse? or is there any mysterie in kneeling, or in burying the dead, that may not be omit­ted vvithout great offence? no truly. For if such hast be re­quired of a woman to helpe hir neighbour, that shee can haue no leysure to couer hir head, shee dothe not offende thoughe shee runne oute bare headed. And there is a tyme and place, vvhen and vvhere it is as meete for hir to speake, as it is else where to holde hir peace. Him also to praye standyng, whiche beeing letted vvith some disease, can not kneele, there is nothyng forbiddeth. To be short, it is better in tyme to burye the dead, than to tarrye for a vvynding sheete, or some to carrie him, vntill he stinke aboue the grounde. But there is somevvhat euen in those thynges vvhiche the custome of Religion, lavves, and decrees, humanitie it selfe, and the rule of modestie vvil­leth vs to doe, and to take heede of, vvherein, if vve shall thorough ignoraunce and forgetfulnesse offende, there is no synne committed: But if thorough contempte or contumacie, it is to be reproued. In lyke maner it skilleth not vvhat dayes be appointed, vvhat houres, vvhat man­ner of places touchyng the buyldyng, vvhat Psalmes are to bee song thys daye or that daye: And yet there muste certayn dayes be appoynted, and certaine houres, and a place meete to receiue all if vve haue any respect to keepe vnitie and peace. For vvhat confusion vvere it, and of hovve greate contentions and bravvlyngs the seede and cause, yf euery man as hee listeth, myghte alter and chaunge those things whiche pertayne to the [Page 28] common state: Seyng that it vvoulde neuer be brought to passe, that one thyng coulde please all men, if suche matters vvere lefte indifferente, and committed to eue­ry mannes arbitremente: novve if anye man repyne or grudge, and will heere seeme vvyser than it behoueth him, let him consider by vvhat reason he can excuse his vvayvvardnesse to the Lorde. Notvvithstanding that say­ing of Saincte Paule muste satisfye vs: VVee haue no custome to contende, 1. Corin. 11. neyther the Churches of God. Thus farre Caluine.

In whyche woordes wée haue these thyngs to con­syder. Fyrst, that GOD hath in Scripture fully and playnely comprehended all those things that be neces­sarie to saluation.

Secondly, that in Ceremonies and externall disci­pline, hée hath not in Scripture particularly determi­ned any thyng, but lefte the same to hys Churche, to make or abrogate, to alter or contynue, to adde or take awaye, as shall be thoughte from tyme to tyme moste conuenient for the presente state of the Churche, so that nothing be doone againste that generall rule of Saincte Paule. 1. Cor. 14. Lette all things be doone de­cently and in order.

Thirdly, that it is the dutie of a Christian man with­oute superstition willingly to obey such constitutions, not to contemne them, not to neglect them, muche lesse stubbornly and arrogantly to breake them.

Fourthly, that the obseruyng of them taketh not li­bertie from the conscience, bicause they be not made to be perpetuall and inuiolable, but to be altered as tyme, occasion, and necessitie requireth.

Fifthely, that all oughte to obeye suche ordinaun­ces, for charitie sake, thoughe all stande not in néede of them.

[Page 29]Sixthly, that if a man do violate them by ignoraunce or forgetfulnesse, he doth not offende: if by contempte or stubbornesse, he doth greatly offende.

Seuenthly, that confusion (which is to suffer euery man to doe what he list) is the séede of contention and brauling.

Last of all, that the true Ministers of God be not con­tentious, neither yet the Churches of God.

These things (among other) I thought good to note out of master Caluines words, which if they were dili­gently considered such contentions might soone be ended.

Of the same iudgement in this matter is master Bu­cer, as it apeareth in his Epistle to master Alasco: These be his words: If you vvill not admitte suche libertie and vse of vesture to this pure and holy Churche, bicause they haue no commaundement of the Lorde, nor example of it: I do not see hovve you can graunt to any Churche, that it may celebrate the Lordes Supper in the morning, and in an open Churche, especially consecrated to the Lorde: that the Sacrament may be distributed to men kneeling or standing, yea, to vvomen asvvel as to men. For vve haue receyued of these things neither commaundement of the Lorde, nor any example, yea, rather the Lorde gaue a con­trarie example. For in the euening, and in a priuate house he did make his Supper, and distributed the Sacramentes, and that to men onely, and sitting at the table. Hac Buc [...]rus.

But to ende this matter, is it not as lawfull for a godly Prince, with the aduise and consent of godly and learned Byshoppes, and other of the wysest, to make orders in the Churche, and lawes Ecclesiasticall, as it is for euery priuate man to vse what maner and forme of seruice he liste, and other order and discipline in hys owne parishe, which these men séeke and striue to do?

An examination of the places of Scripture alleaged in this portion of the admonition.

TO proue that nothing in this mortall life is more di­ligently to be sought for, & carefully to be looked vnto than the restitution of true religion and reformation of Gods Churche, there is noted. 2. Reg. 23. 2. Chron. 17. 2. Chron. 29.30.31. Psalm. 132. Math. 21. Iohn. 2. In the first place it is declared howe Iosiah after he had founde the booke of the Lawe, reformed the Churche. In the seconde place Iehosaphat tooke away the high places and groues out of Iuda. &c. In the. 29.30.31. of the. 2. Chron. is described the dooings of Ezechias, in repayring the temple and reforming Religion. &c. In the. 132. Psalme it is declared with what care Dauid went about to build the temple of God after that he was once established in his kingdome. In the. 21. of Math. Iesus went into the temple, and caste out all them that solde and boughte in the temple. &c. the like he did in the seconde of Iohn. All this is confessed to be true, and no man denieth it. And I pray God make vs thankefull for the Quéenes maiestie, who hath not bene slacke in this poynt, but hath lyke a vertuous, religious, and godly Prince, in the very en­tring into hir reigne, notwithstanding the multitude of hir aduersaries bothe at home and abroade, abolished all superstition, and restored the simplicitie of the Gospell. But these men alleage these places to the discredite of this reformation, and of the whole gouernemente of this Churche. Howe aptly and howe truely, let godly, wise, and learned men iudge.

To proue that these things onely are to be placed in Gods Churche, which God him selfe in his worde com­maundeth, is noted the fourth and the twelfth of Deut. [Page 31] Ye shall put nothing to the vvord that I commaunde you, neither shall you take any thing therefrom. &c. And in the other place: VVhatsoeuer I cōmaunde you, take heede you do it, thou shalt put nothing thereto, nor take oughte therefrom. God in the olde lawe to his people, prescri­bed perfecte and absolute lawes, not onely morall and iudicial, but ceremonial also: neither was there the least thing to be done in the Churche omitted in the lawe. And therfore for them at that time, and during that state, it was not lawfull to adde any thing, nor to take any thing away, no not in ceremonies or other ciuill lawes: nowe in the time of the Gospell God hath left vnto his Churche expressed in his worde, a perfect rule of fayth, and maners, and sufficient to saluation, and cur­sed is he that shall adde any thing to it, or take any thing from it in that behalfe, for therein it is perfect and ab­solute. But as he hath lefte the Iudiciall lawe to the dis­cretion of the Magistrate, to adde thervnto, or take ther­from, or alter and chaunge the same, so that no lawe be made agaynst the rule of fayth and good maners expres­sed in the worde of God: so hath he lefte authoritie vnto his Churche to make lawes, and appoynte orders and ceremonies, as shall from time to time be thought most expedient and profitable for the same: so that nothing be done contrarie to his worde, or repugnaunt to the same. And this authoritie hath the Church vsed euen frō the Apostles tyme, as it is manyfest both by the Scrip­tures, Acto. 6. Acto. 15. 1. Cor. 11. and other Ecclesiasticall stories and auncient fathers, as is before by me proued.

But to come to the words of Deut. themselues, what is it to adde to the worde of God, or to take from it? true­ly to thinke otherwise, or teache otherwise of God than he hath in his word reuealed: those take from the word that beléeue lesse thā in ye word is expressed: those adde to the word, first, which teach or decrée any thing either in [Page 32] matters of fayth or ceremonies, contrary to the worde. Secondly, those that make any thing necessarie vnto sal­uation, not conteyned in the worde. Thirdly, suche as make any religion, or opinion of merite in any thing that they them selues haue inuented besides the worde of God. Last of all, they adde to the worde, which forbid that for a thing of it selfe vnlawfull, which Gods worde doth not forbid, and make that sinne, which Gods word doth not make sinne. But suche as truely and sincerely embrace the worde of God, and admit nothing contrary vnto it, if in gouernement and ceremonies without any wicked or superstitious opinion, they appoint or retaine suche as they know not to be agaynst the worde of God, and profitable for the present state of the Churche, can not truely be sayde to adde any thing to the worde of God, or take any thing from it, though the same be not expressed in the worde.

The other places noted in this margent, as Psal. 37. Rom. 12. 1. Cor. 2. and the rest, are not alleaged to proue any thing in controuersie, but onely without iudgement placed in the margente to make a shewe: howe aptely they be applied I leaue to the consideration of the dili­gent Reader.

This one thing I can not but maruell at, that these fellowes so please them selues in the platforme of their Churche, and attribute so muche therevnto, that they ex­horte, nay rather charge the court of Parliament, with perfect hatred to detest the present state of the Churche, and with singuler loue to embrace that which they pre­scribe in this booke, and so moue them rather to this per­fect hatred of vs, and singuler loue of them selues, they vse the authoritie of the 31. and 39. Psalme. In the one Dauid sayth, that he hath hated them that giue themselues to dec [...]pfull vanities, bicause the trusteth in the Lorde. In the other speaking of the contemners of God, of wicked [Page 33] and bloudy men, & of such as blaspheme God, and be his enimies, he sayth, I hate thē vvith an vnfained hatred. &c.

As though all suche as like or allows of the present state of the Churche of this Realme of Englande, gaue them selues to deceytfull vanities, were contemners of God, wicked and bloudy men, blasphemers of God, and his enimies. I will not aggrauate this blasphemie of theirs: let Prince, nobles, and all other louers of God and his word consider diligently this spirite, and in time preuent the burning malice of the same: no Turke, no Iew, no Papist, could possibly haue spoken more spight­fully of this Churche and state: but suche is the spirit [...] of arrogancie. To the like effect they alleage the .15. of Iohn. 1. Tim. 3. Mat. 7. and .11. as though they onely had the worde of God, and were of the Churche, and we con­temners & reiecters of the same. O where is humilitie? Truly if these men be not by discipline bridled, they wil work more harme to this church, thā euer ye Papist did.


May it therefore please your wisdomes to vnderstande, we in Englande are so farre of, from hauing a Churche rightly reformed, ac­cording to the prescripte of Gods worde, that as yet we are not come to the outwarde face of the same. For to speake of that wherein all consent, & whervpon all writers accorde. The outward marks wherby a true christiā church is knowne, are preaching of the word purely, ministring of the sacramēts sincerely, & Eccle­siastical discipline, which consisteth in admoni­tion & correcting of faults seuerely. Touching [Page 34] the first, namely the ministers of the word, al­though it must be confessed, that the substance of doctrine by many deliuered is sound & good, yet herein it fayleth, that neither the ministers therof are according to Gods worde proued, elected, called or ordeyned: nor the function in such sort so narrowly looked vnto, as of right it ought, and is of necessitie required.


The proposition that these libellers would proue is, that we in Englande are so farre from hauing a churche rightly reformed according to ye prescript of Gods word, that as yet we are not come to the outwarde face of the same. For proofe hereof they vse this argument: There be thrée outward marks wherby a true christiā Church is knowen: preaching of the word purely, ministring of the sacramēts sincerely, & Ecclesiastical discipline, which consisteth in admonition and correction of faults seuere­ly. But this Church of England (for so in effect they say) is voyde of all these, Ergo, it hath not so muche as the ex­ternal face of a Church. To proue that the word of God is not preached truely, they reason on this sorte: The ministers of the worde are not according to Gods word proued, elected, called or ordeyned: nor the function in such sort so narrowly looked vnto, as of right it ought, & is of necessitie required: And therfore the word of God not truly preached. Here (thanks be to God) they alleage not one article of faith, or poynt of doctrine, nor one péece of any substaunce to be otherwise taught and allowed of in this church (for not euery mans [...]olly is to be ascribed to the whole church) than by ye prescript worde of God may be iustified, neither can they. Now how this conclusion [Page 35] followeth (though the antecedent were true) lef those iudge that be learned. The ministers are not rightely proued and elected. &c. Ergo the worde of God is not tru­ly preached: howe wicked soeuer the man is, howsoeuer he intrude himself into the ministerie, yet may he preach the true worde of God: for the truth of the doctrine doth not in any respecte depende vpon the goodnesse or euil­nesse of the man: I pray you howe were you and some other of your adherents, called, elected. &c. But to come to the purpose: They would proue that the ministers of the worde in this Churche of Englande, are not accor­ding to Gods worde proued, elected, called, or ordeyned.

What force and pithe is in their arguments shall ap­peare in the seuerall answeres to euery one of thē. This one thing I muste let you vnderstande, that these men séeke to defaco this Churche of Englande by the selfe same grounds that the Papists do: although by another kinde of proofe. For what haue the Papists else to say, but that we haue no Ministers, bicause they [...]e, [...] right­ly called, and so consequently, no worde, no sacraments, no discipline, no Churche. And certainly if it were well examined, I beléeue it woulde fall out, that the authors of this booke haue conspired with the Papistes to ouer­throwe (if they could) the state bothe of this Church and Realme, howsoeuer subtilly they séeme to detest Papi­strie. But now to their reasons.

The first is this. For wheras in the old church a triall was had Acts. 1.12. Acts. 6.3. 1. Tim. Tit. 1.6. bothe of their abilitie to en­structe, and of their godly conuersation also: nowe by the letters commendatorie of some one man, noble or other, tag and rag, learned and vnlearned, of the basest 1. Reg. 12.31 sort of the people (to the slaunder of the gospel in the Rom. 2.14. mouthes [Page 36] of the aduersaries) are freely receyued.

It is true that in the olde Churche tryall was had of their abilitie to instruct, and of their godly conuersation: But the place in the margent alleaged oute of the fyrst Chapter of the Actes of the Apostles maketh nothing for that purpose: béeing therein no mention at all of any triall made either of learning or maners, but onely of presenting two, and of praying and casting of lottes: And master Caluine in his Institutions sayth playnely, that out of this place of the Actes and example, there can be no certayne rule gathered of electing and choosing Mini­sters, for as that ministerie was extraordinarie, so was the calling also. Reade master Caluine and you shall soone see howe little this place, so ofte in this mar­gent coted, maketh for that purpose for the which it is coted. In the sixt of the Acts, mention is made of Dea­cons onely, whome you will not allowe to be ministers of the worde, and therefore this place serueth not your turne, neither is there any thing spoken of any tryall, but only they are willed to looke out among them, seauen men of honest reporte, and full of the holy Ghost and wisedome to be appoynted Deacons. The rule of sainct Paule in the .1. Timo. 3. and Tit. 1. is to be followed. And the Booke of ordering Ministers and Deacons, sette foorth and allowed by this Churche of Englande requireth, that who soeuer is to be admitted into any order of the ministerie, shoulde so be tryed, examined, and proued, bothe for learning and life, as sainct Paule there requireth. Reade the Booke with indifferencie and iudgement, and thou canst not but greatly com­mende it. If any man neglect his duetie in that poynt, his faulte muste not bée ascribed to the rule appoyn­ted, neyther yet to the whole Churche. Is the lawe euill, bicause some Lawyers in their office swarue from [Page 37] it? This is a fallation a non causa ad causam. Agayne if some bée admitted into the ministerie, eyther voyde of learning, or lewde in lyfe, are all the rest for their sake to be condemned? Or is this a good argument, some bee admitted into the ministerie without trial, therfore none is lawfully admitted into the ministerie? or some mini­sters be vnlearned and euill, Ergo, there is none good? I thinke you wil not denie, but that there is now with­in this Church of Englande, as many learned, godlie, graue, wise, and woorthy ministers of the word, as there is in any one realme or particular Church in all Chri­stendome, or euer hath bene heretofore.

Touching letters commendatorie of some one man noble or other, it may bée that the parties whiche gyue these letters be of that zeale, learning, and godlynesse, that their particular testimonie ought to be better credi­ted, than some other subscribed with an hundred hands. And I thinke there is bothe noble men and other, who may better be trusted in that poynt, than a great num­ber of parishes in Englande, whiche consist of rude and ignorant men, easily moued to testifie any thing: And in many places for the most parte, or altogether, drow­ned in Papistrie. I knowe no reason to the contrarie, and I sée no scripture alledged, why one learned, godly and wise mans testimonie, may not be receyued in such a case, and yet the booke expresseth no such thing, but re­quireth due examination of learning, and sufficient te­stimonial of conuersation, and giueth libertie to any one particular man, to obiect any crime against any such as are to be ordered, and willeth that the partie accused be kept from the ministerie, vntill he haue cléered himself of the crimes obiected. If tag and rag be admitted, lear­ned and vnlearned, it is the fault of some, not of all, nor of the lawe: And if they were called and elected accor­ding to your fantasie, there would some créepe in, as euil [Page 38] as any be nowe, and woorse too.

You say that there be admitted into the ministerie of the basest sorte of the people: I knowe not what you meane by the basest sorte: This I am sure of, that the ministerie is not now bound to any one tribe, as it was to the tribe of Leui, in Ieroboams tyme: Now none is secluded from that function of any degrée, state, or cal­lyng, so that those qualities be founde in him, which in that office are to be required.

I maruel to what purpose the twelfth chapiter of the first booke of Kings is here quoted, for Ieroboam is there reproued bicause he toke the préesthood from the tribe of Leui, to the whiche onely it did apperteyne.

The Papists neuer toke so great occasion of s [...]andring the gospel, at the ignorāce of the ministers (for they haue of them selues those that be as ignorant and inore) as they do at your schismes and fonde opinions, wherewith you disquiet the peace of the Churche, and lay stumbling blockes before the weake, for the whiche God wil sure­ly call you to accompte.

The second chapter to the Romaines is here quoted only to paynt the margent.

The second. In those days Hebr. 5.4. Ezech. 44.10 12.13. Ierem. 23. no idolatrous sa­crificers of Heathenish priests were appoyn­ted to be preachers of the Gospell: but we al­lowe and lyke well of Popish masse mongers, men for al seasons, King Henries priests, King Edwards preestes, Queene Maries preests, who of a truth if Gods word wer precisely fo­lowed, shold frō the [...]ame be vtterly remoued.

The place in the fifth chapter of the Hebrues quoted in the Margent, speaketh nothing of Idolatrous sacri­ficers [Page 39] or Heathenish priests, but only by the example of Aaron proueth, that no man ought to intrude himselfe into the office of a Bishop or Prée [...]t, except he be called of God. Lord how dare these men thus wring the scrip­tures? In the .23. of the Prophete Hieremie there is muche spoken againste false Prophetes: but not one woorde (for any thing that I sée) to proue that idolatrous sacrificers maye not be admitted to preache the Gospell. The places of the .44. of Ezechiell haue some shewe in them, for there the Lorde commaundeth the Leui­tes whiche had committed Idolatrye to bée put from theyr dygnitie, and not to bée receyued into the Pree­stes office, but to serue in inferioure mynisteryes. I thinke you wyll not make thys a generall rule to de­barce such from preaching of the gospel, as haue through infirmitie fallen, and be nowe with hartie repentance retourned. Wée haue many examples to the contrarie, Peter forswore his maister Chryste, whyche was as euill as sacrifising to idolles, and yet hée was not put from hys Apostleshippe. Wée haue dyuerse examples in the Primitiue Churche, of suche as by feare béeyng compelled to sacrifise to straunge gods, after repented, and kepte still the office of preaching the Gospell, and did moste constantly dye in the same.

I pray you what say you to maister Luther, Bu [...]er, Cranmer, Latimer, Ridley, &c. were not all these somty­mes Massemongers, & yet singuler & notable instrumēts of promoting the Gospel and preaching the same? wher­of many haue giuen testimonie by sheding their bloud.

And by whose Ministerie especially hathe the Go­spell bene publyshed, and is as yet in thys Churche of Englande, but by suche as haue ben Massemongers, and nowe zealous, godlie, and learned preachers? God in that place of the Prophet Ezechiel sheweth how grée­uous a sin idolatry is, especially in the préests, but he pre­scribeth [Page 40] no generall rule of secluding them from theyr ministerie, if they falling, afterwarde repent.

Besides this, there is a great difference betwixt the seueritie of the lawe, and the lenitie of the Gospell, be­twixte the externall regimente of the Churche before Christe, and the Churche after Chryste, neyther can you make the one in all poyntes correspondent to the o­ther: Lykewise betwixt the declining of those Préests, which was wholly from God to Gentilitie, and the fal­ling of ours to Papistrie, which confesseth the same ar­ticles of fayth that wée doe, (althoughe not syncerely.) It is one thing wholly to worshippe false gods, an other thing to worship the true God falsly and superstitiously. But among all other things I woulde gladly knowe wherein king Edwards préestes haue offended you? It is happie you let Quéene Elizabeths préestes alone: I maruell whose Préests you are?

The thirde. Then 1. Tim. 4.11. they taught others, now they must be instructed them selues, and ther­fore lyke yong children they Ministers of London en­ioyned to learne maister Novvels Cate­chisme. muste learne Ca­techismes.

God be thanked, there is a great number of ministers that can teache others, and may be your schoolemasters in all kinde of learnyng, excepte you haue more than you vtter in these treatises.

If they that fynde some want of learning in themsel­ues, or that be crepte into the ministerie vnlearned, ey­ther of theyr owne accorde, or by commaundemente of their ordinarie, reade and learne godlie and learned Cathechismes, they are to be commended, and so is he that prouoketh them therevnto.

That Catechisme whiche you in derision quote in the margent, is a booké fit for you to learn also: and I know [Page 41] no man so wel learned, but it may become him to reade and learne that learned and necessarie booke. But some arrogant spirites there be, that thinke them selues of all men best learned, and disdayne to learne of any.

That place of the fourth chapter of the first to Timo­thie dothe not forbid a man to learne.

He that is a good and modest preacher wil not disdayn as well to be taught, as to teache.

The fourthe. Then election was made by the common Act. 1.26. consent of the whole Churche: nowe euery one picketh out for himselfe some notable good benefice, he obteyneth the nexte aduouson, by money or by fauour, and so thin­keth himselfe sufficiently chosen.

To proue that the election was then made by the cō ­mon consent of the whole Churche, you quote the fyrst of the Acts. I tolde you before maister Caluines iudge­ment of that place: There is no mention of electing by any common consante: And in the place by you quoted whiche is the. 26. verse, it is declared howe they gaue foorth their lottes, and that the lot fell on Mathias, and that he was by a common consent compted with the ele­uen Apostles: here is no mention of any election: But when he was extraordinarily through Gods prouidence by lot appoynted, then they all compted him and este­med him as one of the Apostles, where as before, some of them would haue had Barsabas.

I thinke your meaning is not to haue always two at once to be presented to the ministerie, and then one of them to be chosen by lot: I knowe none of that opinion. Wherfore this example is singular and extraordinarie, and therfore no generall rule to be folowed.

If any man seeketh a benefice extraordinarily or vn­laufully. [Page 42] If any man desire honorem, the honor: not onus, the burthen: opes, the ryches: not opus, the vvoorke: hée hathe to aunswere for it: but I truste you will not accuse all, though perhaps you knowe some, I meane of youre selues, and peraduenture your owne selfe.

The fifth. Then the cōgregation Act. 6.2.3. had autho­ritie to call ministers: in steede therof now they runne, they ride, and by vnlawful sute and buy­ing, preuente other suters also.

To proue that the congregation had then authoritie to call ministers, you alledge the sixte of the Acts, which place of the Acts I touched before: It speaketh not of mi­nisters of the worde, but of deacons, which were appoin­ted to make prouision for the poore only, (as you say) nei­ther did the multitude of the disciples (for so they be cal­led) electe them, before they were willed so to do by the twelue Apostles.

It may be that some vse to run and ryde, and by vn­lawfull sute and buying, preuent others, and it may be that you haue experience hereof, all doe not so, this is the faulte of the man, not of the callyng: you may not ascribe mens infirmities to a lawfull order. The rule may be good, though it be by some broken.

The sixth. Then no Act. 14.13. 2. Cor. 8.19. minister placed in any con­gregation, but by the consente of the people, nowe that authoritie is giuen into the handes of the Bishop alone, who by his sole authori­tie thrusteth vpon them suche, as they many tymes, as wel for vnhonest life, as also for lack of learning, may, and do iustly dislyke.

To proue that no minister was placed in any congre­gation, [Page 43] but by cōsent of the people, you alledge the. 14. of the Acts, and of the. 2. to the Corinth. the. 8. chapter. In the 14. of the Acts, vers. 23. for the which you haue quoted the 13. it is thus written: when they (that is Paule and Bar­nabas) had ordeyned them elders by election (for so is some trāslatiō) in euery church, & prayed & fasted. &c. The text is plain that Paule & Barnabas did ordeyn them el­ders: & the gréek word [...], although it signify to elect by putting vp of hands, yet it is the common opinion almost of al ecclesiastical writers, that this word in scri­pture is vsed for the solemn maner of ordring mynisters by the imposition of hands. Surely howsoeuer the word is taken, yet here is no generall rule prescribed of elec­ting ministers. You may as well conclude, that al thin­ges ought to be common, among Christians, bycause wée reade Acts. 2. that all those whiche beléeued had all things cōmon among them: and that those whiche be conuerted to the Gospell oughte to sell their goodes and landes to bée distributed at the discretion of the myni­sters, bicause they did so, Art. 2. & 3. In the. 2. to the Co­rinthians. 8. The Apostle declareth how the Churches had chosen Luke (or as some thynke Barnabas) to bée his companion in his iourney▪ But what makes thys for electing of Mynisters & Howe followeth this argu­ment? The Churches had chosen Luke or Barnabas, to bée Paules companyon in hys iourney: therfore mi­nisters of the woorde muste be elected by the people.

These thrée last reasons are all one, & the places of scripture which I haue set downe & answered be alled­ged of you to proue that the election of ministers, was then made by the cōmon consent of the people, and that euery cōgregation had authoritie to cal their ministerie.

I doe not denye but in the apostles tyme, and after euen to Cyprians tyme, the peoples consent was in ma­ny places required in the appointing of ministers: But [Page 44] I saye, that in the whole Scripture, there is no com­maundement, that it should so be, nor any example that maketh therein any necessarie or generall rule, but that it may be altered as tyme and occasion serueth. For in suche matters not commaunded or prohibited in Scrip­ture touching ceremonies, discipline, and gouernement, the Churche hath authoritie from tyme to tyme to ap­poynte that whiche is moste conuenient for the presente state as I haue before declared.

And I adde, that howesoeuer in the Apostles tyme, that kinde of electing and calling ministers was conue­nient and profitable: now in this state of the Church, it were most pernicious and hurtfull.

First bicause in the apostles time, the church was vn­der the crosse, and therfore very few in comparison was there that embraced the gospel, and commonly they kept together, or at the least met oftentimes, so yt one of them was thorowly knowne to another, and they themselues could best iudge who amōg them was the [...]ittest to teach and instruct, hauing always diuers fit for that function. Now the church is in prosperitie, and therfore the num­ber that professeth, great, and dispersed into dyuers pla­ces, and in moste parishes not one fit for the ministerie among them or knowne vnto them: so that they should call they knowe not whome.

Secondly in the Apostles tyme, all or the moste that were Christians were vertuous and godly, and such as did sincerely professe the worde, and therefore the electi­on of their pastour might safely be committed to them: nowe the churche is ful of hypocrites, dissemblers, drun­kardes, whoore mongers. &c. so that if any election were committed to them, they would be sure to take one like to themselues.

Thirdly, in the Apostles time, al that professed Christ had knowledge, and were able to iudge who were méetes [Page 45] to be their pastour. Now the most be ignorant and with­out iudgement in suche matters.

Fourthly, in the Apostles tyme there was in the Churche no Idolaters, no superstitious persons, no Pa­pistes: nowe the Churche is full of Papists, Atheistes, and suche lyke. Who séeth not therfore what straunge ministers we should haue, if the election of them were committed to their seuerall parishes?

Fifthly, in the Apostles time there was no Churche established, béeing then no christian Magistrates, and therefore the state of the Churche was popular: nowe there is christian Magistrates, and a Church established and subiect to rulers. &c.

Therefore this diuersitie of the state of the Churche requireth a diuers kinde of gouernement, and an other kinde of ordeyning Ministers. For this cause in Concilio Laodicensi, which was Anno. 334. it was decréed, that the election of Ministers should not be permitted to the people.

This alteration of gouernement and orders in the Churche of Chryst is well set out by Ambrose in the. 4. to the Ephe. vpon these words, Et ipse dedit. &c. where he saith on this sorte: That the nūber of Christians might encrease and be multiplied, in the beginning it vvas per­mitted to euery one to preache the Gospel, to baptise, and to expounde the Scriptures, but vvhen the Churche vvas enlarged there vvere certaine parishes appoynted, and go­uernours and other officers ordeined in the Churche. &c. Therfore the vvritings of the Apostles do not in al things agree vvith the orders that are now in the Church. Thus farre Ambrose.

Musculus also in his cōmon places answering to this question, why that ministers of the word are not chosen nowe by the ministers and the people, as they were in the primatiue Church, but appointed by the Magistrate, [Page 46] sayth thus: Talis tum Ecclesiarum erat statiu vt aliter non essent eligendi ministri, quia Christiano magistratu destitue­bantur. Sireuocas temporum illorum mores, primum conditio­nes & statum quo (que) illorum reuoca. Such vvas then the state of Churches, that they coulde choose their Ministers no othervvise, bicause they had no christian Magistrates. If thou vvouldest haue the maners and customes of those times obserued, then must thou call backe their condition and state.

That Bishoppes haue authoritie to admit ministers (which is here denyed) it is playne by that whiche is written. 1. Timo. 5. Manus cito ne cus imponas, Lay thy hands rashly on none. These words Ambrose, Chriso­stome, and al learned writers, for the moste part, do say to be an admonitiō to Timothie, that he ought to be cir­cumspect in appoynting of ministers. And to Titus. ca. 1. Paule sayth that he left him at Creta, vt constitnat oppi­datim presbiteros, that he should appoynt ministers in eue­ry tovvne. This Hierome and others do expounde of the authoritie that Titus had in placing ministers in euery Churche. It is the generall consent of all the learned fa­thers, that it perteineth to the office of a Bishop to order and elect ministers of ye word. In this saith Hierome in Epist. ad Euagriū. A Bishop doth excel al other ministers, in that the ordring, and appoynting of ministers doth pro­perly pertayne vnto him. And yet these men say that the right of ordring ministers doth at no hand apperteyne to a byshop. But for the order and maner of making mini­sters, peruse the booke made for that purpose, and as I sayd before, so I say agayne, if thou hast any iudgement thou canst not but like it, and allowe of it.

The seuenth. Then none admitted to the mi­nisterie, but Acts. 1.25. a place was voyde aforehande, to [Page 47] which he should be called: but nowe byshops (to whome the righte of ordering Ministers doth at no hande appertayne) doe make 60.80. or 100. at a clap, and sende them abroade into the countrey like masterlesse men.

To proue this you cite in the margent the first of the Actes, where it is declared howe Mathias was chosen into the place of Iudas, to make vp the number of the twelue Apostles. Surely this is but a slender reason: Mathias was chosen into the place of Iudas: Ergo no man muste bée admitted into the ministerie, excepte a place beforehande be voyde, to the which he shoulde be called. Euery meane Sophister will laughe at the chil­dishnesse of this argument.

Mathias was chosen to be an Apostle, and not to any certayne cure, and therefore this example proueth no­thing: If you had used mo reasons I woulde haue an­swered them. What certayne cure had Paule, Barna­bas, Philippe, Epaphroditus, Andronicus, Iunius, and yet they were not of the twelue Apostles? It is a straunge doctrine to teache that a man may not preache oute of hys owne cure: It is more straunge to say, that it is not lawfull for him to preache, excepte he haue some Pastorall cure, béeyng of hym selfe able to lyue, and not mynding to bée burdensome to the Churche. If you séeke for any texte in Scripture to confirme this doctrine, you can fynde none: if you séeke for examples to the contrarie, you shall fynde plentie.

That the ordering of Ministers dothe appertayne to Byshops properly, which you here vtterly denie, I haue proued before: they be best able to iudge of mens abili­tie to that function. It is their especiall charge to sée that [Page 48] there be méete ministers in the Churche, and therefore good reason that they should haue the chiefe stroke in or­dering of them: and yet in that businesse they trust not them selues alone, they haue other godly and learned ministers to assist them in examining suche as are to be admitted: they also require a testimoniall of life and conuersation from that place wherein those that are to be Ministers, haue bene latest and longest remayning.

If suche numbers as you say be admitted at one time and sent abroade like masterlesse men, that is the faulte of the person, not of the lawe: neither is it a sufficient cause to debarre any learned, godly and méete man from the ministerie, able to liue of him selfe, or hauing any o­ther Ecclesiasticall liuing, as Prebende, fellowship in some colledge of either Uniuersitie, or such lyke, though he haue no pastorall charge and cure, neither shall you euer be able to proue, but that a man disposed and able to [...]o good in the Churche of Chryst, may be admitted into the ministerie, although he haue no Ecclesiasticall liuing at all.

I mislike runnagates and masterlesse men, and suche as are compelled to séeke vp and downe to get them ser­uices, aswell as you, and I hope the redresse thereof is already determined.

The eyght. Then after iust triall and vocation they were admitted to their functiō, by laying on of the hands of the company of the 1. Tim 4.14. elder­ship onely: Nowe there is (neither of these being looked vnto) required an Albe, a sur­plesse, a vestiment, a pastorall staffe, beside that ridiculous, and (as they vse it to their newe creatures) blasphemous saying, receyue the holy Ghost.

[Page 49]Of triall & vocation I haue spoken before. To proue laying on of hands. &c. is alledged the first of Timothie the fourth chapter, this is but a ceremonie, and it is now vsed: For the Byshop and other learned and graue mi­nisters there present, do lay their hands vpon suche as are admitted into the mynisterie.

Nowe if you would knowe what is here mente by Seniors, you may learne if you please of Oecumenius, a learned and olde writer, who expoundeth this place of Timothie on this sort, [...]. By Seniors he meaneth Byshops: and so sayth Chry­sostome in like maner.

In the booke nowe allowed of making Deacons and Ministers, and consecrating of Byshops, there is nei­ther required Albe, Surplesse, Uestiment, nor pasto­rall staffe, reade the Booke from the begynning to the ending. And therefore this is a false and vntrue re­porte.

To vse these wordes (receiue the holy ghost) in or­dering of ministers, which Chryst him selfe vsed in ap­poynting his Apostles, is no more ridiculous and blas­phemous, than it is to vse the words that he vsed in the supper: But it is blasphemie, thus outragiously to speake of the words of Chryst. The Byshop by speaking these wordes, dothe not take vpon him to giue the holy ghost, no more than he dothe to remitte synnes, when he pronounceth the remyssion of synnes: but by spea­king these wordes of Chryst, receyue the holy ghost, whose sinnes soeuer ye remitte, they are remitted. &c. he doth shewe the principall duetie of a minister, and as­sureth him of the assistaunce of Gods holy spirite, if he labour in the same accordingly.

You call them his new creatures, these be but words of scurrilitie, to be hissed at, not to be answered.

[Page 50]The ninth. Then euery pastor Act 20.28 Ephe. 4.11. Tit. 1.5. 1. [...]t 5.2. had his flock, & euery flock his shepherd, or else Act 14.23. shepherds: Now they do not onely runne fisking frō place to place (a miserable disorder in Gods church) but Esaie 5.8. courtously ioyne liuing to liuing, making shipwracke [...] of their owne consciences, and beeing but one shepherde (nay, would to God they were shepheards and not wolues) haue many flocks.

To proue this, you alledge the twentith of the Actes, the .4. to the Ephe. the .1. to Titus, the .5. chapter of the .1. of Peter: which places declare that there were Pastors which had flocks: but they proue not that euery Pastor had a flocke: neuerthelesse howsoeuer you proue it, true it is, that if he be a Pastor he must haue a certen flocke, for therein doth a Pastor differ from the reste of the de­grées of m [...]nisters in Chrystes church, mentioned in that fourth chapter to the Ephesians. But you must learne, that there be not onely Pastors in the Church, but also Apostles, Prophets, Euangelistes, Doctors, Ephe. 4. 1. Cor. 12. who all are called Ministers, and haue their place in the Churche of Chryst: as it shall be proued if you denie it.

You say also that euery flocke had hys shephearde or else shepheardes. And to proue that one flocke had mo shepheards, you cite Acts. 14. which maketh nothing for your purpose: yet I denie not but one flocke may haue mo Pastors, for I sée nothing in the worde of God agaynst it.

To be short, you say now they go fisking from place to place, and couetously ioyne liuing to liuing. &c. And beeing but one shephearde haue many flockes. If you meane by fisking from place to place, suche as preache [Page 51] in diuers places, and not in their owne cures onely, your phrase of fisking, is too lighte and scurrilous: when you alledge any reason why men may not go from place to place to preache, where they thinke it necessarie, you shal either be aunswered or yeelded to: In the meane time I thinke it agreable bothe to Gods worde and con­science.

Agaynst couetously ioyning of liuing to liuing, you alledge the fifte of Esay, which is farre from your pur­pose, for the Prophet speaketh there of such as oppresse the poore, and will not suffer them to haue a place to dwell in: Yet I do not allowe suche as couetously ioyne liuing to liuing, of what kinde or degrée of men soeuer they be. But I sée no cause why one good and diligent Pastor, may not rather be credited with mo flockes, than a slouthfull, vnskilfull, or negligent with one. You thinke I suppose that there be diuers parishes in Eng­lande whiche might [...] be ioyned in one, and so commit­ted to one man: and why may they not be so in lyke maner when they be distincte? For who deuided pary­shes? and who hath authoritie to ioyne them? Dyd not Dionisius a Monke, and Pope of Rome For it is thus written of him, Tom. 1. conci. Dionisius Monachus Papa presbiteris Eccles [...]as diuisit, & caemiteria▪ parochias (que) & Dioeceses constituit. Dionisius a Monke and Pope de­uided to Preestes, Churches and Churcheyardes, and ap­poynted parishes and dioces.

I speake not this to encourage any man to take more vppon him than with a good conscience he may well dis­charge. And I woulde wishe you to abstayne from iud­ging to farre, when you sée a man that hath mo liuings vse him selfe vprightly and carefully in them all, and otherwise profitably to the whole Churche.

[Page 52]The tenth. Then the ministers were Philip. 2.20 25. Colos. 1.7. Luke. 9.2. prea­chers: now bare readers. And if any be so wel disposed to preach in their owne charges, they may not without my Lords licence.

Your places of Scripture alleaged to proue that Mi­nisters were then Preachers, proue not that all were then Preachers. The place in the .2. to the Philip. 20. verse, is this: For I haue no man like minded, vvho vvil faythfully care for your matters: And in the .25. verse: But I suppose it necessarie to sende my brother Epaphroditus to you, my companion in labour and fellovve souldiour, euen your messanger, and he that ministred vnto me suche things as I vvanted. Coloss. 1. verse .7. As ye also learned of Epaphras our deare fellovv seruaunt, vvhich is for you a faythfull minister of Chryst. Quorsum haec?

How proue these places that al ministers then prea­ched? That of Luke, ca. 9. proueth aswel that they cured diseases, as that they preached, and therefore oute of that place you mighte aswell conclude that all mini­sters oughte to be curers of sickenesses, aswell as prea­chers: This I write, onely to let you vnderstande your vanitie and ignorance in quoting so many Scriptures to so small purpose.

I wishe that euery minister were a preacher, but that béeyng vnpossible as the state is nowe, I sée not howe you can condemne reading ministers, séeyng reading is necessarie in the Churche, and faythe commeth aswell by readyng the Scriptures in the booke, as by rehearsing of them without booke. In the 31. of Deuter. it is thus written: Leges verba legis huius coram omni Israel. &c. Thou shalt reede the vvords of this booke before al Israel. &c. S. Paule saith in the .15. to the Rom: Quaecū (que) scripta sunt. &c. vvhatsoeuer is vvrittē, &c. [Page 53] But I neuer heard reading of the scripture, reading of prayers, reading of Homilies, taken out of the scripture, condemned, but only by the authors of this boke, and by the Zuinfildians.

You here fynde fault that if a preacher be disposed to preache in his cure, he may not doe it withoute my Lor­des licence.

Where the worde of God is professed, and Christian Magistrates gouerne, there it is meete that no man should take vppon him any function, excepte he be by the magistrate▪ (to whome it doth apperteyne) therevnto ad­mitted: And for as muche as there be alwayes in the Churche hypocrites, heretikes, schismatikes, and other euill disposed persons whiche studie for nothyng more than to disquiet the state of the Churche, and to occupie the people with their factions, it is necessarie that none should be admitted to preache in any place, without hée be thervnto licenced by the Bishop, who ought to haue a diligent care in that matter.

I suppose you are not of that mynde, that men maye now in this Church vnder christian magistrates preach without licence: It hath always ben the opinion of wise, learned, and godly men, that since the apostles time none were ordinarily called to the office of preaching, but such as were called of God by man: onely Anabaptistes and some other sect of heretikes teache the contrarie.

The eleuenth. In those dayes knowne 1. Samuel. 9.28 Mat, 26.48 Mat. 26.73. by voyce, learning, and doctrine: nowe they muste be discerned from other by popish and antichri­stian apparell, as cappe, gowne, tippet. &c.

To proue that in those dayes ministers were knowne by voyce, learning, and doctrine, you cite the ninth of the first of Samuell: and the .26. of Mathew. In all that ninth [Page 54] chapter of Samuell, there is not one worde that maketh for this purpose, except you meane this, that when Saule asked of Samuell where the Séers house was: Samuel aunswered agayne that he was the Séer: I [...] this be to be knowne by voyce, learning, and doctrine, the ignoran­test mynister that is, may soone be knowne by his voyce, lerning, and doctrine: for if you aske him where is such a man, he can answere you I am he. In ye .26. of Mathew the first place, verse .48. is this, Novv he that betrayed hym, had giuen them a token, saying: VVhosoeuer I shall kisse, that is he, laye holde on him. The multitude that came with Iudas, knewe Chryste by Iudas kissyng of hym, therfor [...], in those days ministers were known by voyce, learning, and doctrine, the seconde place in that chapter alle [...]ged verse .73. is this, They that stode by, sayde vnto Peter, surely thou arte also one of them: For euen thy spee­che bevvrayeth thee. Peter was suspected by his spéeche to be a Galilean, and therefore one of Christes apostles, Ergo a mynister was then knowne by voyce, learning, and doctrine. You may as well of that place gather thus. Peter preached not Chryste then, but denyed hym, Er­go, a mynister must be knowne by denying of Chryst. Lorde God, what dare not these men alledge for theyr purpose?

I knowe that the chiefe tokens whereby a mynister oughte to be knowne, is doctryne and learnyng: But you, childyshly abuse the Scripture, and playe wyth the same.

Nowe, you say, ministers must be discerned from o­ther, by Popishe and Antichrystian apparell, as cappe, gowne, tippet. &c. doe you thinke that bycause a minister ought to be knowne by his voyce, learning, and doctrine, therefore he maye not be also knowne by his apparell? Iohn the Baptist had peculiar apparel, and was knowne by it: Christe had distinct apparell from other, for hys [Page 55] coate had neuer a seame.

Eusebius sayth, that Sainct Iohn the Apostle ware on his head a leafe or thinne plate lyke vnto a Bishops mi­ter. But what if none of the Prophetes, what if none of the Apostles (whiche you are not able to proue eyther of the prophets or apostles) were knowne by their apparel? May not therefore Christian magistrates in Christian common weales, for order and decencie appoynt a seue­rall kinde of apparell, as well to mynisters as to other states of men? [...]udges, Sergeantes, Aldermen, and Ci­tizens, are knowne by their apparell, and why may not ministers be so lykewise? are they not vnder subiection? be they not subiect to ciuile lawes and ordinances? ought they not to obey their gouernors in all things not against the worde of God?

If you doubte whether a particuler kynde of appa­rell differing from the laye men, were euer appoyn­ted for ministers in the Churche before the Popes ty­rannye, and whether in these dayes it maye bee ap­poynted in refourmed Churches, or no, heare the iud­gement of mayster Bulli [...]ger and mayster Gualter in an Epistle written by them to mayster N. and may­ster M. Theyr woordes be these.

That in the auncient Churche there vvas a particuler fashion of apparell for Priestes, it appereth in the Ec­clesiasticall historie of Theodoret. libr. 2. cap. 27. and of Socrat. libr. 6. cap. 22 No man is ignorant, vvhich hathe but lightly read ouer the monumentes of the auncient fathers, but that the ministers vsed a cloake in their seruice. And therefore I sayde before that the diuersitie of garmentes had not his originall of the Pope. Eusebius citeth out of the auncient vvriters, that saincte Iohn the Apostle vvare on his head a leafe or thin plate like vnto a Bishops miter. Pontius Diaconus vvitnesseth of saint Cyprian the martyr, [Page 56] that vvhen he offered his necke to the executioner, he first gaue him his cap, and the Deacon his vpper garment, and so stoode apparelled in vvhite linnen. Moreouer Chryso­stome maketh mention of vvhite apparell of ministers. Hitherto Bullinger and Gualter.

Peter Martyr likewise in an Epistle written to mai­ster Hoper sayth on this sorte: I vvill not graunte that these diuersities of vestures haue their beginnings of the Pope, for so muche as I reade in the Ecclesiasticall histo­rie, hovve that Iohn the Apostle vvore at Ephesus, vvhere he dvvelled, a Bishops apparell, terming it Petalum, seu la­mina Pontificalis. As touching saincte Cyprian the holie martyr, Pontius the deacn vvriteth that a little before he should be beheaded, he gaue vnto him that vvas appoyn­ted to behead him, his vesture called Birrus, after hee had put it of, and to the deacons he gaue his other vesture cal­led Dalmatica, and so stoode in linnen. Chrysostome ma­keth mention of the vvhite vesture of the ministers of the Churche. Haec ille.

Socrates also in the seconde booke of his Ecclesiasticall historie saith, that the father of Eustathius being bishop of Cesarea, did depriue the sayd Eustathius his son beyng a préest, of his place and dignitie, bicause he wore apparell not comly for a préest to wear, nor agréeable to his order.

Therefore it is certaine that ministers euen from the Apostles tyme, haue had a distinct and seuerall kynde of apparell from other men.

But cappe, gowne, tippet &c. You saye, is Popishe and Antichristian: This is only sayd, and not proued. If you call it Popishe and Antichristian, bicause it was first inuented by an Antichristian Pope: It is first to be con­sidered whether that be true or no. Then if it be true, whether euery thing so inuented, is of necessitie to be a­bolished.

It is certain that this apparel of ministers which you [Page 57] fynde your selues so muche gréeued with, was appoyn­ted long before the Churche of Rome declined from the puritie of Chrystes religion, for Stephanus bishoppe of Rome, who liued the yeare of our Lorde .256. is sayde to be the first which did appoynt this kinde of apparell for ministers, neither are you able to shew that any antichri­stian Pope inuented the same: But admit it were so that this apparell was eyther borowed of the Iewes, or taken from the Gentiles, or inuented & vsed by some An­tichristian Pope, yet it followeth not, but that the same may be wel vsed of Christians in the Churche of Christ.

Augustine in his epistle ad Publicolam hath this no­table saying, Et cum templa, idola, luci, & si quid huiusmodi data potestate euertuntur, quamuis manifestum est cum id a­gimus, non ea nos honorare, sed potius detestari, ideo tamen in vsus nostros priuatos duntaxat & proprios, non debemus in­de aliquid vsurpare, vt appareat nos pietate ista destruere, non auaritia. Cum vero in vsus communes, non proprios ac priua­tos, vel in honorem dei veri conuertuntur, hoc de illis fit quod de ipsis hominibus, cum ex sacrilegis & impijs in veram religi­onem mutātur. &c. VVhen temples, idols, groues, and such like things by authoritie be ouerthrovvne, although it is manifest, when we do that, vve honor them not but detest them, yet for al that vve may not therefore conuerte them or vse them to our ovvne priuate vses only and commodi­tie, that it may appeare that we destroy them for religion sake, and not for couetousnesse: but when they are conuer­ted, not into priuate and our owne vse, but into common vses or to the honor of the true God, that is done and broughte to passe in them, which is done and broughte to passe in men themselues, when of Idolaters and wicked persons they are chaunged into true religion. This hath God him selfe taughte in those testimonies which thou thy selfe hast vsed, vvhen as god him selfe commaunded that of that same groue vvhich vvas dedicated to straunge Gods, there [Page 58] should be wood taken for his sacrifices: and of Hierico, that all the golde and siluer, and brasse should be brought into the tresurie of the Lorde. VVherefore that also whiche is written in Deuteronomie, thou shalte not couet their sil­uer nor their golde, neither shalte thou take any thing ther­of to thy selfe least thou offende, bicause it is abomination vnto the Lord thy God. &c. It manifestly appeareth that either priuate vses is forbidden in suche things, or that no­thing shoulde so be broughte into thy house that it be ho­nored: for then it is abomination &c. Hitherto Augustine.

By these words it doth manifestly appeare that euen things altogither dedicated to Idols and vsed in idolatrie may be conuerted to common vses, and vsed in the ser­uice of God and to his honor: But not to priuate vses nor superstitiously.

Peter Martyr in the Epistle before mentioned tou­ching this matter, writeth on this sort.

But let vs cōsider your other argumēt, that is to say: It is not lawfull to vse these kind of vestures, bycause they were inuented of the Popes tyrannie. In this point I doe not wel perceiue howe it may be affirmed for a surety, that we can vse nothing that perteined to the Pope, & is vsed in Pope­ry. Trulye we must take good heede that we bring not the Church of Christ into such bōdage, that it may not vse any thing that the Pope vsed. It is very true that our forfathers toke the temples of Idols & turned the into holy Churches where Christ should be worshipped: And they toke also the salarie & reuenewes cōsecrated to the Idols of the Gētiles, to their wicked shewes and playes, and to their holy vota­ries virgins, and transposed it to finde the ministers of the Church: And yet all these things did not only seruice vnto Antichrist, but vnto the Deuill: yea the holy ecclesiasticall writers did not sticke to take the verses of Poets, which had bin dedicated vnto Muses, and to other diuers gods and goddesses, for to be plaide in plaies, and spokē in shewes, to [Page 59] obteine the fauoure of their gods: I saye they did nothing sticke or feare to vse thē, whē it semed to them cōuenient, imitating Paule the Apostle who stucke nothing at all to reherse for his purpose Menāder, Aratus, and Epymenides, and that he did in intreating the holy Scripture, applying prophane words to set forth Gods religion. VVe read also hovv that vvine was consecrated vnto Bacchus, bread vnto Ceres, vvater vnto Neptune, oile vnto Minerua, letters vnto Mercurie, song vnto the Muses and vnto Apollo, and many other things Tertullian reherseth in his booke entituled de Corona Militis Christiani, vvhere almost he entreateth this selfe same argumente: Yet for all that vve sticke not to vse all these things frely asvvell in holy as in prophane vses, al­though at one time or other before, they had bin consecra­ted to Idols and to diuels. Hitherto Peter Martir.

Bucer in an epistle that he writte to Iohn Alasco, is of the same iudgement, his words are worthy to be noted and be these. For if by no meanes it be lawfull to vse those things vvhith were of Aarons preesthod or of the Gētiles, thē is it not lavvfull for vs to haue Churches, nor holidaies. For there is no expresse commaundement by vvorde in the holy scriptures of these things. It is gathered notvvithstā ­ding frō the example of the old people, that they ar profi­table for vs to the encrease of godlines, vvhiche thing also experience proueth. For any thing to be a note of Anti­christ, is not in the nature of any creature in it selfe (for to that ende nothyng vvas made of God) but it hangeth al­gither of consenting to Antichristes religion and the professing thereof. The vvhiche consente and professi­on beeing chaunged into the consente and profession of Christianitie, there can sticke in the thinges them­selues no note or marke of Antichrists religion. The vse of belles vvas a marke of Antichristianitie in oure Churches, vvhen the people by them vvere called to Masses, and vvhen they vvere rong againste tempestes: [Page 60] Novv they are a token of Christianitie, vvhen the people by them are gathered together to the Gospell of Christe, and other holie actions. VVhy may it not then be, that the selfe same garmentes maye serue godlie vvith godlie men that vvas of vvicked signification vvith the vngodly? Truly I knovve very many ministers of Christ, most godlie men vvho haue vsed godly these vestures, and at this day do yet vse them: So that I dare not for this cause ascribe vnto them any faulte at all, muche lesse so heynous a faulte of com­municatyng vvith Antichrist, for the vvhich fault vve may vtterly refuse to communicate vvith them in Christe. The preestes of diuels did celebrate in their sacrifices, the di­stribution of bread and the cuppe, as Iustinus Martyr and Tertullian make mention. VVhat lette is there vvhy vvee may not vse the same ceremonies also? you will saye vvee haue a commaundement of the Lorde touching this cere­monie. Very vvell. And by the selfe same it appeareth that same thing to serue among the children of God to the ser­uice of Christe, vvhich the vvicked abused in the seruice of deuils, if the commaundement of Christ be added therto. But it is the commaundement of Christ, that in our holie actions vve institute and vse all things so as comlinesse and order be obserued, that faith may be edified.

The same maister Bucer in an other Epistle written to maister Cranmer Archbishop of Canturburie, sayeth on this sorte: All true godly men may godly vse those ri­tes vvhiche vvicked men haue abused howsoeuer vngodly.

Bullinger and Gualter in the Epistle before alledged, answering this question, whether we maye weare suche apparell as the Papistes doe? say on this sorte: If vvee should haue nothing common vvith them, then muste vve forsake al our churches, refuse all liuings, not minister bap­tisme, not say the Apostles or Nicene crede, yea and quite cast avvay the Lordes prayer, neyther doe you borrovv any ceremonies of them. The matter of apparell vvas neuer [Page 61] taken away at the beginning of reformation, and is yet re­teyned, not by the Popes lavve, but by the kings commaū ­dement, as an indifferent thing of mere policie. Yea truly if you weare a cap or a peculiar kynd of apparell, as a ciuile and politique thing, it smelleth neyther of Iudaisme nor Monachisme: For these will seeme to separate themselues from the ciuile and common life, and accompte a merito­rious deede in the wearing of a peculiar garment. So Eu­stachius Bishop of Sebastia, was not simply condemned for wearing a peculier kinde of garmente: but for that he did put religion in his garmēt. The Cannons of the councell of Gāgren, Laodicen, and of the sixt coūcel, are vvell knowne. If in case, any of the people be persuaded that these things Sauoure of Papisme, Monachisme, or Iudaisme, let them be tolde the contrarie, and perfectly instructed therein. And if so be thorough the importunate crying out hereon be­fore the people by some men, many be disquieted in their conscience, let them beware vvhiche so do, that they bring not greater yokes on their owne neckes, and prouoke the Queenes maiestie and bring many faithfull ministers in such daunger, as they cānot ridde themselues out of againe. Hitherto Bullinger.

I haue the rather set downe these mens sayings at large, bycause they be both pithie, learned, and wholy to the cōfutatiō of your assertion. Wherefore I cōclude that a Christian magistrate may retayne any ciuill, politique or Ecclesiasticall orders and rites, of whomesoeuer they were inuēted, or howsoeuer they haue bin abused, so that, First, they be not against the word of god: Secondly that iustification and remission of sinnes be not attributed vn­to them: Thirdly that the Churche be not troubled wyth the multitude of them: Fourthly that they be not decréede as necessarie and not to be chaunged: And last of all that men be not so tyed vnto them, but that by occasion they maye bée omitted, so that it be withoute offence [Page 62] and contempte.

Yet one thing I must admonish you of, that there is a difference to be made betwixte those things which were wholy dedicated to false gods, and to be vsed in the wor­shipping of them: and those things which were vsed in the false worshipping of the true God: for the Papists herein differ from the Gentiles, that they acknowledge and confesse the true God, and beleue the same articles of faith that we do, but yet worship him not arighte, nor beleue on him in all points as the word of God prescri­beth: And therefore if things abused of the Gentiles, and inuented by them may be vsed of Christians, much more may things inuēted and abused by Papists. But of thys matter I minde also to speake something in the seconde parte of this Admonition.

The tenth. Then as God gaue vtterance Iohan 6.38. Iohan. 12.49. 1 Cor. 11.23. they preached the word only: Nowe they reade ho­mylyes, articles, Iniunctions. &c.

Here you quote in the margent the sixte of Iohn vers. 38. where Christ saith, That he came dovvne from hea­uen not to do his ovvne vvill, but the vvill of his father that sent him. Likewise the 12. of Iohn vers. 49. where also he saith that he hath not spoken so himselfe, but the father that sent him gaue him commaundement vvhat he should say and vvhat he should speake. And the first to the Corin­thians 11. Chapter. vers. 23. where Saincte Paule sayeth that he receiued of the Lorde that, vvhich he deliuered vn­to them. No man denieth but that the worde of God on­ly ought to be preached, and that as god giueth vtterāce, but do you meane that we may not studie for our ser­mons, or that we may speake nothing but the verie texte of Scripture, without amplifying or expoundidg the same? When I knowe your meaning herein, you shall [Page 63] vnderstande more of my mynde. In the meane time, this I am sure of, that the Homilies appointed to be reade in the Churche, are learned, godly, agreable to Gods word, and more effectuall to edification than a number of your sermons which consiste in wordes only, and entreate of little else but of cap, surplesse &c. Archbishop, Lorde By­shop. &c. the ende whereof is not edification, but conten­tion. Homilies readde in the Churche haue alwayes bin commendable, and vsuall euen from the beginning, looke Augustine, Chrysostome and others: and why may not articles and Iniunctions béeing collected to the setting foorth of true religion and good orders in the Churche be read there also as in a most méete place? but I perceyue you are enimies to reading, bycause you loue so well to heare your selues talking, I will say no worse.

The thirtenth and fourtenth. Then 1. Timo. 3.1. it was pain­full: nowe gainfull. Philip. 4.11. 2 Cor. Then poore and ignomi­nious: nowe rich and glorious. And therefore titles liuings and offices by Antichrist deuised are giuen to them, as Metropolitane, Archby­shop, Lords grace, Lord Bishop, Suffragane, Deane, Archedeacon, Prelate of the garter, Earle, Coūtie Palatine, honor, high Commis­sioners, Iustices of peace and quorum &c. All which togither with their offices as they are strāge & vnherd of in Christs church, nay plainly Mat. 23.11.12. Luc 22.25. 1. Cor 4.14. 1. Petr. 5.2.3. in Christs word forbidden: So are they vt­terly with speed out of the same to be remoued.

It was then as it vseth to be vnder the crosse. And ii is nowe as it vseth to be when God doth blesse it with peace, quietnesse, and godlie magistrates: And yet surely euen nowe it is more painefull, than gaynefull, [Page 64] more ignominious than ryche and glorious: and that doe those knowe that beare the heate of the daye. But it is the more paynefull and ignominious for you, who ceasse not with rayling and spitefull wordes in pul­pits and at tables to depraue and backbite your brethrē, and to trouble the whole state with your factiōs and day­lie inuented newe opinions: the persecution of the sword ceaseth, but the persecution of the tung is extreame hot, and we who gaine so muche and be so glorious, are mo­lested aswell by you as by the Papist, and Atheist: And therefore not verie glorious.

You ad and say, That therefore titles, liuinges and offices, by Antichriste deuised are giuen to them, as Metropolitane, Archbishop, lordes grace, lorde bishop, suffragane, Deane, Arch­deacon, prelate of the garter, Earle, Countie Palatine, Iustice of peace and quorum &c. All which togither with their offices as they are straunge and vnhearde of in Christes churche, nay plainly in Gods worde forbidden: So are they vtterlie with speede out of the same to be remoued.

Here you are in youre ruffe, but you shewe your ig­noraunce, and contemptuous stomacke: you haue giuen sentence that the names of Metropolitane, Archbishop, &c. and their offices were deuised by Antichrist. Likewise that they are strange and vnheard of in Christes church: Also that they be plainelie in gods worde forbidden: and last that they are vtterlie with spéede to be remoued. If you can proue all these points, it is time the churche were transformed, and the whole kinde of gouernement of this Realme altered. But if you cannot proue them, [Page 65] then is it high time that such insolencie should be repres­sed and perturbers of Churches and common weales re­formed. Well, I must do the best I can, to improue all these poyntes whiche I might do sufficiently, if I should as barely denie them, as you haue affirmed them: But I will not deale so nakedly in so great a matter.

First therfore I proue that the names of Metropolitan & Archbishop. &c. be not Antichristian names, that is, na­mes inuented by Antichrist, but most auncient, yea that they were in the Churche long before the Gospell was publiquely embraced by any Prince or in any kingdom. Polydore Vergile lib. 4. de inuento. rerum cap. 12. sayth, that Clement in his booke entituled Compendiarium christiana religionis, testifieth, that the Apostle Peter did in euery Prouince appointe one Archbishoppe, whome all other bishoppes of the same prouince shoulde obey: he sayeth also, that the same Archebishop was called Primas, Pa­triarcha, and Metropolitanus. Peter was not Antichryst, Ergo the name of an Archebyshop is no Antichrystian name.

Volusianus Bishop of Carthage, who liued Anno do­mini, 865. In one of his Epistles whiche he writ to Ni­cholas the first in the defence of the mariage of Priests, sayth, that Dionysius Areopagita Saint Paules scholer was by S. Paule made Archbishop of Athens.

Erasmus in his argument of the epistle to Titus, sayth that Paule made Titus Archebishop of Creta, but Anti­chryste was not in Paules tyme, Ergo the name of an Archbishop was not inuented by Antichrist.

I omit Anacletus a godlie bishop & Martir, who liued Anno domini. 85. which in his Epistle [...]om. 1. conci. diuers times maketh mētion of Archbishops, Patriarks, Prima­tes, Metropolitans: and sayth, that S. Iames which was called Iustus, was the first Archbishop of Ierusalem. [Page 66] I omitte also Anicetus, who liued An. domini 155 which like wyse in his epistle maketh mention of Archbishops, bicause these epistles ar not without iust cause suspected, eyther to be none of theirs, or else in diuerse poyntes cor­rupted. But that notable and famous Councell of Nice, must be, and is of all wise and learned men nexte vnto the Scriptures them selues, reuerenced, estéemed, and embraced: that Councell celebrated Anno Domini. 330. (when as the Bishoppes of Rome were as yet learned and godlye men) dothe not onely allowe of the name, but also of the office of Metropolitane, Archebishoppe, Archdeacon. &c.

In the sixth Canon of that Councell it is thus writ­ten: This Councell doth determine him to be no Bishop, vvhiche is made vvithout the consent Metropolitant Epi­scopi, of the Metropolitane.

In the .13. Can. mention is made of a Patriarke, and of an Archdeacon, diuers tymes, and his office there in di­uers poyntes declared, as it is also in the seuenth Canon of the same Councell. In the .25. Canon is named bothe Patriarke and Archbishop, and declared what authori­tie they had in their prouinces, and in admitting of Bi­shops: So is it likewyse in the .26. and .27. Cannons of the same Councell.

Ambrose also, that olde and learned father both allo­weth the name and office of an Archbishop. Lib. De dig. Sacerde. cap. 5.

Sozomenus likewise Lib. 2. of his Ecclesiasticall histo­rie, Cap. 8. calleth Symeon Archbishoppe of Seleucia, and Basile the greate Metropolitane of Cappadocia. Lib. 3. Cap. 16.

Damasus calleth Stephen an Archedeacon.

Hierome in his Epistle Ad Euagrium, hath this name Archdeacon.

Sextus in his decrées sayth, that Laurence the martyr [Page 67] was an Archedeacon.

Sozomenus lib. 7. cap. 19. maketh mention of an Arch­deacon, reading the Scriptures.

Socrates in the seuenth booke of his Ecclesiasticall hi­storie speaketh of one Timothie an Archdeacon.

Augustine in his first booke De moribus Ecclesiae Catho­lica, maketh mention of Deanes and their offices.

Hythertoo Antichriste had not inuaded the Churche of Rome. But what shoulde I trouble you with anye mo authorities? Those that bée learned maye easyly vn­derstande, that these names, Metropolitane, Archbishop, Archdeacon, Primate, Patriarke, and suche like, be most auncient and approued of the Eldest, best, and worthiest councels, fathers, and writers. And forasmuch as the ori­ginall and beginning of these names (suche is their anti­quitie) can not be found (so farre as I haue read,) it is to be supposed that they haue their originall from the Apo­stles them selues: For as I remember Saincte Augu­stine hathe this rule in his 118. Epistle Ad Ianua. Those things that be not expressed in the scripture, and yet by tra­dition obserued of the vvhole Churche, come either from the Apostles, or from generall Councels, as the obseruing of Easter, the celebrating of the day of the Ascention, and of the cōming of the holie Ghost, and such like: very vn­learned therfore and ignorant be those, whiche so boldly affirme, that these names (vsed in the purest tyme of the Churche) be Antichristian.

Whether that the name of Prelate of the garter, Erle, Countie Palatine, Honour, high Commissioner, Iustice of peace, and Quorum, (béeing necessarie offices in this Common weale, partely for the honour of the Prince and Realme, but especially for the good gouernement of all states and degrées of persones) bée Antichrystian, lette those consyder, to whome GOD hathe com­mytted the sworde of gouernemente. Suche inso­lent [Page 68] audacitie against states and lawfull regiment, is ra­ther to be corrected with due punishment, than confuted by argument.

Lordes grace, lorde Bishop, honour, &c. be names of reuerence, teaching vs to acknowledge our dutie towar­des oure superiours, and their authoritie ouer vs: and it is muche more to bée reprehended, not to gyue ho­nour to whome honour is due, than to receyue honoure when it is due. You may and you please in verie aun­cient histories, and in greate learned fathers see, as ho­nourable and reuerente titles giuen vnto Bishoppes as these bée. And surely it is not Antichristian to be called by names and titles, not ambitiously soughte for, but or­derly and lawfully giuen according to the condition and state of the place wherein a man is: But it is Antichri­stian, that is, proude, presumptuous, disdaynful, arrogant, and contemptuous, to refuse to giue to euerye one that name and title that by lawe, ciuilitie and duetie of vs is requyred, and expresseth oure reuerence, duetie, and obedience.

You woulde speake as muche of names of honoure and reuerence in other persons, if you durste bée so bolde with them, as you thinke you may bée with some.

Nowe it followeth to proue that the offices signified by these names, are not strange and vnheard of in Chri­stes churche, neyther yet plainely in Gods word forbid­den, that they are not to be remoued, but as most neces­sarie to be reteyned.

It is without all doubte, that bothe these names and offices haue bene in Chrystes Churche long before Ni­cene Councell, and that they haue hadde in the same, continuaunce euen to thys daye, as partely it maye bée gathered by that whyche I haue spoken before, and moste manyfestlye by all Hystories, and learned wry­ters from béefore that Councell of Nice, to this instant [Page 69] houre, and therefore they little considered what they writte, when they set it downe, that these names and offices were straunge and vnheard of, in the Churche of Chryste.

These men contemning auncient writers, neuer read them, and that is the cause of such vnlearned assertions.

Cyprianus Li. 1. Epis. 3. ad Corneliū, speaking of ye office of an Archbishop, saith on this fort: Neque enim aliunde haereses abortae sunt, aut nata sohismata, quam inde quod Sa­cerdoti dei non obtemperatur, nec onus in Ecclesia ad tempus Sacerdos, & ad tempus index vice Christi cogitatur: cui si secundum magisteria diuina obtemporaret fraternitas vni­uersa, nemo aduersus Sacerdotum Collegium quicquam mo­ueret. Neither haue heresies or schismes risen of any other occasion thā of that, that the priest of God is not obeyed, neither one priest for the time in the Churche, and one iudge for the time in steade of Chryst, thought vpon: to vvhom if the vvhole brotherhoode vvoulde be obedient according to Gods teaching, no man vvoulde moue any thing agaynst the Colledge of Priests.

Cornelius béeing Byshop of Rome, and hauing ex­communicated certayne notorious wicked men, and af­terwarde béeyng threatned and yll vsed at their hands, began to faynt, and to be wéery of his office: Cyprian hearing therof wrote comfortably vnto him, and willed him in any wise to procéede, shewing further what sectes and schismes ensueth in any prouince or diocesse, wher­as the Byshops authoritie is despised: for in these words he speaketh not of the vsurped authoritie of the Byshop of Rome ouer all Churches, but agaynst the insolencie of some, which despising their Metropolitane or Arche­byshop, did with their factiousnesse trouble the Churche. For he would haue an Archebyshop in euery prouince, which should beare the chéefe rule ouer the rest of the Cleargie: and so doe the godlyest and best learned ex­pounde [Page 70] Cyprian.

The same Cyprian wryting to one Florentius Pupia­nus, speaking in his owne behalfe, béeing Byshoppe of Carthage, sayth on this sorte: Vnde schismata & haere­ses obortae sunt & oriuntur nisi dum Episcopus qui vnus est, & Ecclesiae praest, superba quorundam praesumptione contemni­tur, & homo dignatione dei honoratus, ab hominibus indignis iudicatur. From vvhēce haue heresies and schismes sprong heretofore, and vvherof spring they novv, but that the By­shop vvhich is one, and gouerneth the church, by the pre­sumptuous disdayne of certen, is despised: and a man pre­ferred by Gods allovvaunce, is examined and iudged by vnvvorthy men? For it is the chéefe and principal office of an Archebishop to kéepe vnitie in the Church, to com­pound contētions, to redresse heresies, schismes, factions, to sée that Byshops and all other of the Clergie, whiche be vnder him, doe their duetie. &c. And therefore Hie­rome writing vppon the first to Titus, sayth, that in the beginning a Byshop and a Priest was all one, but after that there began to arise factions in religion, & some said they held of Apollo, some of Paule, some of Cephas, and some of Chryst, it was decréed that one shoulde be cho­sen to beare rule ouer the rest, to whom the chéefe care of the Churche should appertayne, and by whom sectes and schismes should be cut off.

Here a man may reason thus: the distinction of degrées began in the Churche, when men began to say, I holde of Paule, I holde of Apollo. &c. But this was in the Apostles time .1. Cor. 1. Therefore these distinctions of degrees began in the Apostles time.

The same Hierome in his Epistle ad Euagrium, tea­cheth, that the cause why one was chosen among the bi­shops to rule ouer the rest, was in schismatis remedium ne vnusquisque ad se trahens Christi Ecclesiam rumpere [...], to meete vvith schismes, lest euery one according to his ovvn [Page 71] fansie shoulde teare in peeces the Churche of Christe. And sayth further, that in Alexandria, from S. Marke vnto Heracla and Dyonisius Byshoppes, the ministers vsed to electe one among them selues, whome they pla­cing in a higher degrée called a Byshoppe, euen as an armie shoulde choose their Capitayne, or Deacons shoulde choose one of them selues, whome they knewe to bée paynefull, and call hym an Archedeacon. Haec Hierom.

In all these places Hierome dothe not maynteyne the authoritie of one man ouer the whole Churche, but thinketh it necessarie that in euery Prouince there bée one to bée chéefe ouer the reste for vnitie sake, and for rooting oute of contentions and sectes. And therfore contra Luciferanos he sayth, that onlesse this superioritie vvere, there vvould be as many schismes in the Church, as there be Priests.

Chrysostome writing vppon the twentith of Mat­thew, sayth: that the rebellious nature of man caused these distinctions of degrees, that one shoulde be an Apostle, another a Byshoppe, another a Minister, another a lay man. And that onlesse there vvere suche distinctions of persons, there could be no discipline.

And vpon the. 13. to the Romanes he sayth, that bicause equalitie engendreth strife and contention, therfore supe­rioritie and degrees of persons vvere appoynted.

It is not to be denied but that there is an equalitie of all ministers of Gods worde, quoad ministerium, tou­ching the ministerie, for they haue al like power to preach the worde, to minister the sacraments, that is to say, the worde preached, or the Sacraments ministred, is as effectuall in one (in respecte of the ministerie) as it is in another. But quoad ordinem & politiam, touching or­der and gouernement, there alwayes hathe bene and muste be degrées and superioritie among them. For [Page 72] the Churche of God is not a confused congregation, but ruled and directed as well by discipline & pollicie in mat­ters of regiment, as by the worde of God in matters of fayth. And therefore well sayth master Caluine in hys Institutions Cap. 8. That the twelue Apostles had one among them to gouerne the rest, it vvas no maruell: for nature requireth it, and the disposition of man vvil so haue it, that in euery company (although they be all equall in povver) yet that there be one as gouernour, by vvhom the rest may be directed: there is no court without a Consul, no Senate without a Pretor, no Colledge vvithout a Pre­sident, no societie vvithout a Master. Haec Caluin.

Paule was superiour bothe to Timothie and Titus, as it may easily be gathered out of his Epistles written vnto them.

Titus had superioritie ouer all the other pastours and Ministers which were in Creta: for he had Pote­statem constituendi oppidatim presbyteros. ad Tit. 1. The which place master Caluine expounding, sayth on thys sorte. Discimus ex hoc loco. &c. We learne of this place, (sayth he) that there was not suche equalitie among the ministers of the Churche, but that one both in authoritie and councell dyd rule ouer an other.

Timothie bare rule ouer all the other Ministers of the Churche of Ephesus: For Paule sayth vnto him. 1. Tim. 5. Aduersus Presbyterum accusationem. &c. agaynst a Minister receyue no accusation, onlesse there be tvvo or three witnesses. In which words Paule maketh him a Iudge ouer the rest of the Ministers: and Epiphanius Lib. 3. Tom. 1 contra heresim Aerij, proueth Titus superi­oritie ouer the rest, by this selfe same place.

That this worde Presbyter in this place of the Apostle signifieth a Minister of the word, both Ambrose, Caluin, and other learned wryters declare.

Ignatius who was S. Iohn his scholer, and lyued in [Page 73] Christes time, in his epistle ad T [...]rallianos speaketh thus of the authoritie of a Byshop ouer the rest: Quid aliud est Episcopus quam quidam obtinens principatum, & potestatem supra omnes? VVhat is a Bishop but one hauing povver and rule ouer all? And in his epistle ad Smirnenses, he writeth on this sorte, Honora quidem Deum vt authorem vni­uersorum & Dominum: Episcopum autem, vt Sacordotum Principem, imaginem Dei ferentem: Dei quidē per principa­tum: Christi vero per sacerdotium. Honor God as the author and Lord of al things, & a Bishop, as the chiefe of Preestes, bearing the Image of God: of God bicause of his superio­ritie: of Christ by reason of his preesthod. And a litle after. Let lay men be subiect to Deacons, Deacons to Prestes, & prestes to Bishops, the Bishop to Christ. And again: Let no man do any thing vvhiche perteyneth to the Churche, vvithout the consente of the Bishop. And againe: He that attempteth to do any thing vvithout the Bishop breaketh peace and confoundeth good order. The like saying he hath in his epistle ad Magnesianos. These thre epistles doth Eusebius make mentiō of Li. 3. ca. 35. & .36. and hiero. de viris illustribus.

Iustinus Martir one of the most aunciente writers of the Grékes, in his second Apologie ad Anthonium Pium, alloweth this superioritie, and calleth him that bare rule ouer the other ministers [...]. Cyrillus calleth hym [...].

Theodoretus li. 5. ca. 28. writeth that Chrisostome bée­ing the Bishop of Constantinople, did not only rule that Church, but the Churches also in Thracia, in Asia and in Pontus.

Theodoretus Episcopus Ciri in an epistle that he writ to Leo, saith of him selfe that he had gouernement ouer 800. Churches.

But what shall I néede to vse such proues in a matter so plaine and euident to all such as haue redde any thyng [Page 74] of antiquitie? The best learned men of our dayes, and di­ligentest preferrers of the Gospell of Christ do with one consente (one or two of the latest writers excepted) ac­knowledge and confesse that this distinction of degrées and superioritie in the gouernement of the Church, is a thing most conuenient and necessarie.

Caluine in his institutions saith on this sorte That eue­rie prouince had among their Bishops an Archbishop, and that the councell of Nice did appointe Patriarches vvhiche should be in order and dignitie aboue Archbishops, it was for the preseruation of discipline: Therefore for this cause especially vvere those degrees appointed, that if any thyng shoulde happen in any particuler Churche vvhich coulde not there be decided, it might be remoued to a prouinciall Synode: If the greatnesse or difficultie of the cause required greater consultation, then vvas there added Patriarches to­gither vvith the synodes from vvhome there vvas no ap­peale but vnto a generall counsell: This kinde of gouerne­ment some called Hierarchiam, an improper name and not vsed in the Scriptures: For the spirite of God vvill not haue vs to dreame of dominion and rule in the gouernement of the Church: But if (omitting the name) vve shall consider the thing it selfe, vve shall finde that these old Bishops dyd not frame any other kinde of gouernmente in the Church, from that vvhich the Lorde hath prescribed in his vvorde. Caluine here misliketh this name Hierarchia, but he al­loweth the names & authoritie of Patriarks and Archbi­shops and thinketh the gouernement of the Church then vsed not to differ from that which God in hys word pre­scribeth.

Hemingius in his Enchirid. sheweth, that these degrées in the Church be necessarie, and that discipline cannot be kepte without them. And he addeth that their Churche kepeth this forme nec mouetur (saith he) anabaptist ar [...]m ac libertinorum effrenilibidine, qui ecclesiam Christi barba­ricum [Page 75] quendam hominum coetum, sine ordine fingunt, cum ha­beat nostra ecclesia non solum exemplum Apostolicae & purio­ris ecclesiae, verum etiam mandatum spiritus sancti omnia or­dinatè & decenter ad aedificationem faciendi. Neither is our Church moued vvith the licentious libertie of Anabaptists and Libertines, vvhich faine the Church of Christe to be a barbarous confused societie vvithout order, seing that our Church hath not only the example of the Apostolicall and most pure Church, but also the commaundemente of the spirite of God to do all things orderly and decently to edi­fie. Wherefore thus I conclude with the very words of that worthy man (who hath so well deserued of thys Church of Englande) master Foxe, In the ecclesiasticall estate vve take not avvay the distinction of ordinarie de­grees such as by the scripture be appointed or by the Pri­mitiue Churche allovved, as Patriarches or Archbishops, Bishops, Ministers & Deacōs, for of these foure we especi­ally read as chiefe: In vvhich foure degrees as vve graūt di­uersitie of office so vve admitte in the same also diuersitie of dignitie: neither denyeng that vvhich is due to each degre, neyther yet mainteining the ambition of any singuler per­son. For as we giue to the minister place aboue the Dea­con, to the Bishop aboue the Minister, to the Archbishop aboue the Bishop, so vve see no cause of inequalitie, vvhy one minister shold be aboue another minister, one Byshop in his degree aboue another Bishop to deale in his dioces: or one Archbishop aboue another Archbishop: And this is to keepe an order duely & truly in the Churche, according to the true nature and definition of order by the authoritie of Augustine libro de ciui. Ordo est parium disparium (que) re­rum sua cui (que) loca tribuēs dispositio. Hitherto master Foxe.

Now let ye indifferēt reader iudge whether these offi­ces be strange & vnherd of in the church of Christ or no.

Concerning the offices of an high commissioner & Iu­stice of peace how necessarily they be committed to some [Page 76] of the best and wisest of the Clergye, what vice by them is brideled, what inconuenience met with, what necessa­rie discipline vsed, those knowe that be wise and haue experience in publique affaires and gouernement. There is no worde of God to proue why these offices may not concurre in one man. But it is the commisson that trou­bleth these men, as for peace they are at defiance with it.

To be shorte, they say that all these offices be playnly in Gods word forbiddē, and they alledge, Mat. 23. Luc. 22. 1. Cor. 4. 1. Pet. 5. The places of Mathewe and Luke, be aunswered before: Christe beateth downe ambition and pride, and desire of bearing rule, as he did before when he saide, be ye not called Rabbi, and call no man father, be not called doctors, he doth not condemne the names, but the ambition of the minde. In the 1. Cor. 4. it is thus writ­ten. Let a man thus thinke of vs as of the ministers of Christ. &c. The ministers of the worde in déed are not to be estéemed as Gods, but as the ministers of god. Some among the Corinthians, gloried in their ministers, and attributed to much vnto them: hereof came these factiōs, I holde of Paule, I of Apollo &c. This teacheth your ad­herēts and disciples, not to attribute to much to you, and such as you are, or any other minister of Gods worde: It maketh nothing against the names or authorities either of Archbishop, Lord Bishop, or any other that you haue named, who be the ministers of Christ, and ought so to be estéemed.

The place of S. Peter ca. 5. is thys, Feede the flocke of god &c. not as though you vvere lords ouer the flocke. &c. Peter here condemneth hautinesse, contempt and tyran­nie of pastours towards their flockes: he doth not take a­way lawfull gouernment: The pastor hath rule and su­perioritie ouer his flocke, but it must not be tyrannicall.

These be but very sclender proofes that ye names and offices of Archebishops, Lord Bishops, &c. be plainly for­bidden [Page 77] by the word of God.

Surelie you had thought that no man wold euer haue taken paines to examine your margent. I am of Hemin­gius opinion in this pointe, that I thinke this your asser­tiō smelleth of plaine Anabaptisme: and surely if you had once made an equalitie, (such as you phansie) among the Clergie, it would not be long or you attempted the same amōg the laytie, let thē take héede Tūc tua res agitur &c.

The fouretenth. Then ministers were not so ty­ed to any forme of prayers inuented by man, but as the spirit Rom. 8.26. 1. Timo. 1.2. moued them, so they poured forth hartye supplications to the Lorde. Now they are bounde of necessitie to a Damasus the first inuenter of this stuffe, well furthered by Gregorie the seuenth. prescripte or­der of seruice, and boke of common prayer, in whiche a great number of things contrarie to gods word are conteined, as baptisme Math. 28.19. 1. Cor. 14.35. The first ap­pointer herof was Victor 1. Anno. 198. by wo­men, priuate 1. Cor. 11 18. communiōs, iewish Act. 15.10. purifiengs, obseruing Exod. 20.9. of holydayes &c. patched (if not al­together, yet the greatest pece) out of the popes portuis.

To proue that ministers were not so tyed to any forme of prayer inuented by man, but that as the spirite moued them, &c. you quote, Rom. 8. and the 1. Timo. 1. In the eight to the Romaines the words be these: Likevvise also the spirite helpeth our infirmities, for vve knovve not vvhat to pray, as we ought, but the spirite it self maketh request for vs, vvith sighes vvhiche cannot be expressed. This place speaketh nothing against any prescripte forme of prayer, for then it shoulde dissalowe the Lords prayer, but it tea­cheth vs that it is the spirite of God that sturreth vs vp to pray, and maketh vs earnestly poure out our suppli­cations [Page 78] vnto God. And this the spirite worketh aswell by prescripte prayers as by prayers sodenly inuented. The wordes to Timo. Epist. 1 ca. 1. vers. 2. are farre fet­ched, and nothing to the purpose: the words be these, vnto Timothie my naturall sonne in the faith, grace▪ mercy and peace from God our father, and from Christ Iesu our lord: What maketh these words against any prescripte forme of prayers? peraduenture you would haue alledged the firste to Timo. 2. I exhorte therefore that first of all suppli­cations. &c. which maketh directly against you.

If you meane by prayers inuented by man, such pray­ers as man inuenteth against the word of God, as pray­er for the dead, prayer vnto saincts, and such like, then it is true that you say: But if you meane suche prayers, as by godly men be framed according to the holy scriptures, whether they be for matters perteyning to the life to come, or to this life, then you shewe your ignoraunce, for it is manifest that there hath bene always in the Church of Christ, a prescripte forme of publique praier, as it ap­peareth in Iustinus Martir, Apolo. 2. pro christianis, and other auncient fathers: neither did euer any learned or godly man, or reformed Church finde faulte herewith, or not greatly commend the same, excepte only the secte of Anabaptists.

Damasus was a good Byshop, and therefore no good thing by him appointed to be disalowed, but he did not first ordeyne a prescripte forme of publike prayers, he on­ly added something therevnto, as Gloria patri &c, to the ende of euerie psalme: And decréed that psalmes shoulde be song aswell in the night time, as in the day time in e­uerie Churche, but they were song in the Church before, and as I haue said there was a prescript forme of prayer in Iustinus Martirs time, who was long before Damasus.

Gregorie added the Letanie onley. I muse what you meane to write so manifest vntruthes.

[Page 79]You note not here (neither ar you able) any prayer in the whole Communion booke, wherin there is any thing not agréeable to gods word. We may say as Sainct Au­gustin sayth in his 121. epistle writtē ad Probam viduam. Et siper omnia precationum sanctarū verba discurras quātū existimo nihilmuenies, quod nō ista Dominica cōtineat, & cō ­cludat oratio. Vnde liberū est alijs at (que) alijs verbis, eadem ta­men in orando dicere, sed non debet esse liberum alia dicere. And if thou runnest thorough all the vvordes of the holy prayers, I suppose thou shalte finde nothing vvhiche the Lordes prayer doth not conteine and comprehende: there­fore vve may in other vvords speake the same things in our prayers, but vve may not speake contrarie things.

But you say A number of things cōtrary vnto gods worde are conteyned in this boke, as bap­tisme by women, priuate communions, Iewish purifiengs, obseruing of holydayes &c. patched, if not altogither, yet the greatest peece out of the Popes portuis.

Here is not one prayer in all the whole cōmuniō booke found fault with, and yet your quarrell is against a pre­scripte forme of prayers inuented by man.

You maruellously forget your selfe, and confusedly go from matter to matter, without any consideration.

Digressing therefore from prayers conteyned in the communion booke, you come to other matters in ye same, against gods word, as you say, and first you alledge bap­tising by women.

I deny baptising by womē to be expressed in that booke, and whē you haue proued it to be necessarilye gathered out of the same, then shal you heare my iudgemente thereof.

Your places of scripture alledged against it, are not of sufficiente force to proue your purpose. Christe in the 28. of Mathewe saide to his Disciples, goe and teache all nations, baptising them in the name of the father. &c. [Page 80] Ergo women may not baptise, I say this argumente fol­loweth not, no more than this doth, Ergo pastors may not baptise, for it is manifest that an Apostle is distinct from a pastor.

The second place you doe alledge is .1. Cor. 14. where Paule sayeth, it is a shame for women to speake in the congregation: Paule sayeth not that it is a shame for wo­mē to speake at home in priuate houses, for women may instructe their families: yea and they may speake also in the congregation in time of necessitie, if there be none els there that can or will preach Christ, and hereof we haue examples.

If women do baptise, they baptise in priuate houses, not in the congregation.

Surely you are able to marre a good matter for lacke of skilfull handling.

You say in your margent that Victor. An. 198. did first appoint that women might baptise. By this ye adde more credite to the cause than you are aware of. For Victor was a godly bishop and a martir: and the Church at that time was in great puritie not being long after the Apo­stles time. But truly I can finde no such thing in all his decrées: only this he saith, that such as be cōuerted of the Gentiles to the faith of Christ, in time of necessitie, or at the pointe of death, may be baptised at any time in any place, whether it be in the Sea or in a riuer, or in a pond, or in a well, so that they make a confession of their faith. He maketh no mention at all of any baptising by wo­mē: and therfore you haue done your cause great iniurie.

The seconde thing you mislike is priuate communi­ons. And you quote the 1. Cor. 11. In which chapter sainct Paule reproueth the prophanation of the supper among the Corinthians by banquetting and contempte of their brethren, and he exhorteth one of them to tarrie for ano­ther: But how can you applie thys to your purpose?

[Page 81]I knowe not what you meane by priuate Commu­nion: If you meane the receyuing of one alone, there is none such allowed in the booke: If you meane bicause it is ministred sometime vpon occasion in priuate houses, I sée not howe you can call it priuate in respecte of the place, if the number of communicants be sufficient. You muste explicate your selfe, before I can tell what you meane.

There is nothing in the Communion booke touching the Communion, contrarie to that place of S. Paule by you quoted, to my knowledge.

The Cōmunion exhibited to sicke persons is allowed both of Peter Martir and Bucer, as in the other treatise I haue declared, and consonant to the custome of Christes Churche, euen from the Apostles time, as it is to be séene in olde writers.

The third is, the Iewish purifyings (as you terme it) you cite for that purpose Act. 15. where Peter speaking agaynst certayne of the Pharisies, which beléeued and taught that it was néedeful for the Gentiles which were conuerted, to be circumcised, and to obserue Moses law, saith on this sort: Novv therfore vvhy tempt ye God, to lay a yoke on the disciples necks. &c. how any thing here conteyned, prohibiteth womē after they be deliuered frō the great daunger and paynes of childe bearing, to giue in the congregation thankes for their deliueraunce, let the godly Reader iudge. Surely this is no Iewishe pu­rifying, but christian giuing of thāks, most consonant & agreable to the word of God. But hereof also something more is to be spoken in another place.

Fourthly, you mislike obseruing of holy dayes: And you alledge Exod. 20. Sixe dayes shalte thou labour and do all thy vvorke.

To obserue any day superstitiously, or to spende any day vnprofitably, is flat agaynst, not this cōmandement [Page 82] onely, but others also in the holy Scriptures. And I woulde to God it were better looked vnto. But to ab­stayne any day from bodily labour, that we may labour spiritually in hearing the worde of God, magnifying his name, and practising the workes of charitie, is not, either agaynst this, or any other commaundement. For I thinke the meaning of this commaundement is not so to tye men to bodily labour, that they may not intermit the same to labour spiritually: For then how could we preachers and students excuse our selues? howe mighte the people lawfully come to oure Sermons and Lec­tures in any of the sixe dayes? But of this thing al­so occasion wyll bée ministred to speake more héere­after.

In the ende you adde (patched, if not altogi­ther, yet the greatest peece oute of the Popes portuis.)

To this I aunswere briefly, it maketh no matter of whom it was inuented, in what booke it is conteyned, so that it be good and profitable, and consonant to Gods worde. Well sayth Ambrose, Omne verum a quocunque dicitur, à spiritu sancto est. All truthe, of vvhomsoeuer it is spoken, is of the holy ghost.

The fiftenth and sixtenth. Then 1. Pet. 5.2. feeding the flocke diligently, nowe teaching quarterly: then preaching 1. Tim. 4.2. in season & out of season, now once in a moneth is thought sufficient, if twice it is iudged a worke of supererogation.

These be but words of pleasure: God be thāked, there be ministers (& such as you mislike of) which féede their flocks diligently, and preach in time and out of time, ac­cording both to S. Peters, and S. Paules meaning.

[Page 83]But you must vnderstande that he doth not alwayes féede the beste, nor take the greatest paynes, whiche preacheth moste often, but he that preacheth moste learnedly, moste pithely, moste orderly, most discretely, most to edifying.

It may be that [...]e which preacheth but once in the moneth, taketh more paynes for his sermon, hath more pithe and learning in his sermon, edifyeth more by his sermon, than you do for all your sermons, in all your sermons, or by all the sermons that you make in the whole yeare, be they neuer so many. For what is it to preache euery day, and to spende the time with words onely, or with bitter inuectiues agaynst certayne trifles, and agaynst superiours? Suche sermons doe not edi­fie, but destroy, doe not worke in the hearts of the hearers faythe and charitie, but eyther contempte of religion, or else contempte of superiours, contempt of good orders, yea hatred, malice, vndiscrete wrath, co­loured with a pretence of zeale. Truely suche sermons seldome or neuer worke any good effecte: many wo­men in London coulde on that sorte occupie the time. Wherefore I am fullie persuaded that he commeth nearer to the fulfylling of the mynde of the Apostle, which diligently studying, and labouring continually for knowledge, dothe orderly, learnedly, and effec­tually preache once in the moneth, than suche as back­biting at other mennes tables, running all the day long vppe and downe the stréetes, seldome or neuer study­ing, doe negligently, vnorderly, verbally (if I may so terme it) preache euery day twice. And yet I knowe the oftner a man dothe preache (the former circumstan­ces béeing considered) the better it is. But of euery one it will be required according to his talent: and not he that speaketh moste, but laboureth most to speake, not he that preacheth moste often, but that preacheth moste [Page 84] paynefully, truely and diligently, shall in that day bée best accepted.

That learned and auncient father master Whithead hath sundrie times lamented in my hearing (and I think there be other of his friendes hat [...] heard the same) the loose, friuolous, and vnprofitable preaching of diuers Ministers in London: And I woulde to God it were better looked vnto: then I thinke verily we should haue lesse contention and more religion.

The seuententh and eyghtenth. Then nothing taught but gods word, now princes plesures, mens deuises, popishe ceremonies & Antichri­stian rites in publike pulpits defended. Then they Phili. 2.20.21. sought them, now they seeke theirs.

It had bene wel to haue let vs vnderstand what those princes pleasures be, what mens deuises, what popishe ceremonies, what Antichristian rites, for now you haue but slandered both the Prince, and the whole state of re­ligion, in this Church by publike authoritie established: wherefore vntill you shewe some particulers, this shall be my answere, that Spiritus Dei neque est mendax ne­que mordax. The spirite of God is neither a lyer nor a slaunderer.

It is but your pleasure thus generally to say, That then pastors sought their flockes, nowe they seeke theirs: For it is well knowen that there be pa­stors which séeke their flocks, and not theirs.

Hitherto (thanks be vnto God) in all this discourse, there is not one péece of false doctrine of any substaunce ascribed to this Churche of Englande by these libellers, and therfore it hath (as God wil) the first note of the true Church of Chryst, that is, puritie of doctrine.


These and a great many other abuses are in the ministerie remaining, which vnlesse they be remoued, and the truth broughte in, not onely Gods iustice shalbe poured forth, but also gods Churche in this realme shall neuer be buylded. For if they whiche seeme to be workemen, are no workemen in deed, but in name, or else work not so diligently and in such order as the work­maister commaundeth, it is not onely vnlikely that the building shall goe forwarde, but alto­gether impossible that euer it shall bee perfited. The way therfore to auoyde these inconuenien­ces, and to refourme these deformities, is this: Your wisedomes haue to remoue Aduousons, Patronages, Impropriations, and Bishops authoritie, claiming to themselues therby right to ordeyn ministers, and to bring in that old and true election, whiche was accustomed to bee Act 1.26. &. made by the congregation. You muste displace those ignoraunt and vnable ministers alreadye placed, and in their roomes appoynt suche as bothe can and will by Gods assistance 1. P [...]t. 5.2. feed the flocke. You muste plucke downe and vtterly o­uerthrow without hope of restitution, the court of Faculties, from whence not only licences to enioy many benefices are obteyned, as Plura­lities, Trialities, Totquots. &c. but all things for the most part, as in the courte of Rome are set on sale, licences to marye, to eate fleshe in [Page 86] tymes prohibited, to lie from benefices and charges, and a great number besyde, of suche lyke abhominations. Appoint to euery congre­gation a learned & diligente preacher. Remoue Homilies, articles, iniunctions, a prescript or­der of Seruice made oute of the Masse booke. Take away the Lordshippe, the loytering, the pompe, the idlenesse, and liuings of Bishops, but yet employ them to such ends as they were in the olde Churche appoynted for. Let a lauful and a godly Seigniorie loke that they preach, not quarterly or monthly, but continually: not for filthy lucre sake, but of a readie mynde. So God shal be glorified, your consciences dischar­ged, and the flocke of Chryst (purchased Act. 20.28. wyth his owne bloud) edified.


What these great abuses by you hitherto alledged be, I trust you doe now fully vnderstand: Surely except such factious libellers, such stirrers vp of schismes, such distur­bers of the peace of the Church, such contemners of those that be in authoritie, be not only remoued, but repressed, God wil not only of his iustice punish the magistrates of this realme for their carelesnesse in this behalfe, but also Gods gospel wil therin be as much defaced with factiōs, schismes, and heresies, as euer it was in the Popes tyme with superstition & idolatrie. For surely these men that would be compted suche perfect buylders, be but vnder­myners and destroyers, and instruments of some gréedy guts, and lusty roysters, who to maynteyne their pryde [Page 87] and ioylitie, séeke for the spoyle of the Churche, and in déede the vtter ouerthrowe bothe of learning and Re­ligion.

For take from Bishoppes their landes and their au­thoritie, let euery parishe elect theyr owne minister, re­moue Homilies, Articles, Iniunctions, appoynte no pre­script order of seruice (that is to say) let there be no order prescribed to any man, no lawe to directe him or controle him, but lette euerye minister doe what he liste, speake what he list, alter what he list, and so oft as him list: to be short, let euery minister be king and Pope in his own paryshe, and exempted from all controlement of Bishop, Magistrate, and Prince, and you shall haue as manye kyndes of Relygion, as there is parishes: as many sec­tes, as ministers: and a Churche miserably torne in pée­ces wyth mutabilitie and diuersitie of opinions.

Doe you not sée what they shoote at? Woulde they not bée frée from all Magistracie? Doe they not moste ambitiouslye desyre that them selues, whyche they con­demne in others? that is, Lordeshippe and superioritie. For who thinke you shoulde bée chéefe in euerye Par­rishe, and directe the reste? Surely euen the minister. The Pope neuer required greater authoritie ouer all Christendome, tkan they seeke to haue ouer their parish. The Pope and hys Clergie didde neuer more earnest­ly séeke and desyre to be exempted from the iurisdicti­on of Ciuile Magistrates, than these menne doe bothe from Ecclesiasticall and Ciuile. Princes, nobles, and Magistrates were neuer brought into greater seruitude and bondage, than these men séeke to laye vppon them. Wherefore you that bée in authoritie, if you loue the peace and prosperitie of the Churche of Christe, if you desire the good successe of the Gospell, if you wyll pre­serue the state of thys realme, if you thinke it necessarie to haue good Magistrates, to haue good lawes and orders [Page 88] in a common wealth, if you estéeme learning, and séeke to preferre it, if you hate anarchian, confusion, anabap­tisme, if you allowe of your owne condition, and lyke of a kingdome better than of a popular state: Then pro­uide betyme some spéedie remedie for these and suche like kinde of men: and if the religion you haue established be good, if the orders and lawes you haue made be con­uenient, let them not be written agaynst, spoken against, nay openly contemned and broken, without sharpe and seuere punishment: suffer not suche as execute them to be contemned, hated, discouraged, and oftentymes frum­ped by some superiours: Eyther let your lawes be main­teyned as lawes, or else deliuer vs from our dutie in exe­cuting and obeying of them.

Touching the Courte of Faculties I can not say much for I haue no great experience of it, and lesse knowledge in the lawe, notwithstanding bycause by lawfull autho­ritie it is allowed in this realme, I can not but reuerent­ly iudge of it, for in suche matters I thinke it a poynte of modestie to suppose the beste, and to absteyne from con­demnyng of that gouernement, whyche is allowed as conuenient. If there be faultes in the officers they maye be corrected.

The places of Scripture quoted in this margent be answered before except that of the .20. of the Actes, which proueth nothing in controuersie at this tyme.


Nowe to the seconde poynte whiche concer­neth ministration of sacramentes. In the olde tyme the worde was Math. 3.12. preached, before they were ministred, nowe it is supposed to be suffi­cient if it be read. Then they were ministred in [Page 89] publique Marc. 1.5. 1 Cor. 11.18 assemblies, nowe in priuate houses. Then Mat. 28.19. 1. Cor. 4.1. by ministers onely, nowe by midwiues and deacons, equally. But bicause intreating of both the sacraments together, we should deale confusedly, we will therfore speake of them se­uerally. And fyrst for the Lordes Supper, or holie Communion.


The seconde externall note of the true Churche of Christe is ministring of the Sacramentes sincerely: you would proue that this Churche of England hath not the Sacramentes sincerely ministred: First by thrée gene­rall reasons pertaining to both the Sacramentes: then by certain abuses whiche you fynde seuerally in eyther of them.

The first generall reason is this: In olde time the worde was preached before the Sacraments were ministred: now it is supposed to be suffi­cient if it be read.

To proue that the worde was preached before the sa­cramēts were ministred, you alledge ye third of Mathew verse, 12. VVhich hath his fanne in his hand, and vvil make cleane his flovver, and gather his vvheate into his garner. but vvill burne vp the chaffe vvith vnquencheable fyre. I vnderstand not how you can of this place conclude, that there must be of necessitie preaching and not reading be­fore the administration of the Sacraments. If you say, Iohn preached vnto suche as came vnto his Baptisme, and readde not vnto them, therefore of necessitie there must be preaching, and not reading, I denye the argu­ment, for it is a common rule that we may not conclude a generall doctrine of a singuler or particuler example: [Page 90] and I am sure it is agaynst all rule of Logicke.

But how if it maye be proued, that Iohn did baptyse some without preaching vnto them? In that third chap­ter of Mathew, verses .5. and .6. we reade that all Ieru­salem and all I [...]daea, and all the region round about Ior­dan, went out to be baptized of him, and that they were baptized of him in Iordane, confessing their sinnes, but we reade not that he did immediatly before preache vn­to them: and verses .13.14.15. it is manifeste, that he did baptize Christe without preaching. This is but a slender proofe you vse therby to condemne the sinceritie of our sa­craments and administring of them in this Churche.

There is no man I thinke whiche doth not allowe of preaching before the administration of the Sacraments. But it is not therwith ioyned tanquam de necessitate sacra­menti, as of the necessitie of the sacrament, neyther is there any thing here alledged, for preaching before the admini­stration of the Lords Supper. In déede we reade not that Christ did preache immediatly before the distribution of the Sacrament of his body & bloud to his disciples, onely he told them, that some of them should betray him, & that he had greatly desired, to [...]ate that passeouer with them.

This I write to shewe youre blynde and vnlearned collections, not to disallow preaching in the administra­tion of Sacraments.

But I woulde gladly learne why you doe so greately myslyke of readyng the Scriptures, I hope you be not Zwingfildians: Is not the worde of God as effectuall when it is read, as when it is preached? or is not rea­ding, preaching?

Isidorus sayeth, that reading bringeth great profite to the hearers.

Tertulian sayth when wée come togither to the rea­ding of the holy Scriptures, wée féede oure faythe wyth those heauenly voyces, we rayse vp oure affiaunce, wée [Page 91] fasten our hope. And againe he calleth the reading of the Scriptures, the féeding of our fayth. But what néede I speake anye more of a matter so manyfeste. You flatly ioyne with the Papist in this: For in the confutation of the Apologie of the Churche of Englande, mayster Har­ding calleth reading of the Scriptures to the people in the Churche, a spirituall dumbnesse, and a thing vn­profitable. &c. That to reade the scriptures in the church is no newe thing, but moste auncient, and grounded vp­pon Gods worde, it is manyfest by that whiche is writ­ten in the fourth of Luke, where the Euangelist sayeth, that Christ on the Sabboth day going into the synagoge according to his accustomed manner, risse vp to reade, and there was deliuered vnto him the booke of the Pro­phete Esaye, and as soone as hée opened the Booke, hée founde the place where it was written, Spiritus Domi­ni super me. &c. The Spirite of the Lord vpon me. &c. Like­wyse in the thirtéenth of the Actes, wée reade that Paule and other of his companie béeing in the Synagoge on the Sabboth day, was sent vnto by the rulers of the Sy­nagoge, Post lectronem legis & Propherarum, after the rea­dyng of the lawe and the Prophets, to know if they would make any exhortation to the people.

Iustinus Martyr Apolog. 2. pro Christianis, sayeth, that in his tyme the manner was on the Sabboth daye when the people were gathered together to haue the Scrip­tures read in the publique congregation, and in the time of publike Prayer for the space of one whole houre.

Origene wryting vppon Iosua, Homel. 15. saythe, that the Bookes of the olde Testamente were deliuered by the Apostles to be read in the Churches. Cyprian lib. 2. Epists. 5. sayth: The reader soundeth out the highe and heauenly vvords: he readeth out the Gospel of Christ. &c. Chrysostome vppon the Actes Hom. 19. The Minister and common Minister standeth vp, and cryeth vvyth a [Page 92] loude voyce, saying: Kepe silence, after that the reader be­ginneth the prophecie of Esay. Augustin speaking to the people sayth: Yee heard vvhen the Gospell vvas read, yee heard erevvhile vvhē it vvas read if ye gaue eare to the rea­ding, dearely beloued, vvee haue hearde in the lesson that hath ben read. But of reading bothe scriptures and pray­ers I haue spoken before and mynde to speake something hereafter: For my part I muse what you meane in this poynt so to iumpe with the Papists.

The seconde generall reason is this: Then Sacra­mentes were ministred in publique assemblies, nowe in priuate houses.

The places of Scripture wherby you proue that Sa­craments were then ministred in publique assemblies, be taken out of the first of S. Marke, and .1. Cor. 11. which places of Scripture proue, that Iohn did baptize openly, & that the Lords Supper was ministred in the publique congregation, but neyther of them bothe conclude that these Sacraments may not also be ministred vppon any occasion in priuate houses: For what sequele is there in this reason, all the countrey of Iudaea, and they of Ieru­salem, wente out vnto him, and were baptised of him in the riuer of Iordan, confessing their sinnes, Ergo Bap­tisme may not be ministred vpon any occasion in priuate houses? you may as well conclude, that none ought to be baptized, but in the riuer of Iordan, and none but suche as be able to confesse their sinnes, and so you shoulde se­clude children from Baptisme, as the Anabaptistes doe.

Baptisme was ministred in Cornelius house. Actes 10. The place is not of the substaunce of the Sacra­ments.

To the .1. Corin. 11. it is answered before. Surely this Churche of England doth not permit the sacraments to be ministred in priuate places, except there be a cōgrega­tion, and then not vsually, but only in certaine cases.

[Page 93]The thirde generall reason is this: Then by mi­nisters onely: now by midwiues and deacons equally.

That then the Sacraments were ministred onely by ministers, you alledge the 28. of Mathew, whiche place is answered before. Likewise .1. Cor. 4. Let a man so thinke of vs as of the ministers of Chryst, and dispo­sers of the mysteries of God. Here is not one worde for your purpose. Except you take mysteries for sacramēts, which if you do, you are much deceyued: for by the word, mysteries, here, he vnderstandeth the worde of God and Gospell of Chryste, as all learned writers do interprete it. We reade in the eight of the Actes that Philip béeing a Deacon did baptize: we reade also that Moses wyfe did cirumcise. But where dothe this Churche of Eng­land allow any woman to baptise, or deacon to celebrate the Lords supper? and if it did, the dignitie of the Sa­craments doe not depende vpon the man, be he minister or not minister, be he good or euill. Let euery one take héede that they do not vsurpe that authoritie wherevnto they be not called.

Those be your general reasons, which in déede bée no reasons, but bare words. Your particuler reasons wher­by you séeme to proue that neither of the sacraments be sincerely ministred; be these that followe. And first con­cerning the Lordes supper you reason on this sort.


They had no introite, for Celestinus a Pope broughte it in, about the yere .430. But we haue borrowed a péece of one out of the Masse booke.


What you vnderstand here by the introite, certayn­lie I knowe not: The first thing that we say at the Communion is the Lords prayer, which Celestinus did not inuente, but Chryste, Mathew. 6. nor first vse in the celebration of the Lordes Supper, but the Apo­stles, as we reade in good Chronicles: nexte vnto that is a very godly and necessarie prayer, worthy to bée sayde in the celebration of suche a mysterie; and ther­fore no matter at all who, inuented it, or brought it in: And yet Celestinus was a godly Byshoppe, and the Churche of Rome at that time had the substaunce of the Sacraments according to Gods word, neither was there any superstition mixed with them: notwithstanding I know not any introite of Celestinus inuention that we haue in our order of the Communion, for the introite that he appointed was one of the Psalmes as Volatera­nus, Gratianus, and Polydorus Virgilius doe testifie. And we have not any Psalme in the celebration of the sup­per, if we had, it were not to be reproued.

This I am sure of, that it is not euill bycause it is in the Masse booke, excepte it be repugnaunt to the worde of God: For the Lordes prayer, some of the Psalmes, the Gospels and Epistles, the Nicene creede, &c. be in the Masse book, and yet good, so is there some other good prayers in it also.


2 They read no fragments of the Epistle and Gospell, we vse both.


And what faulte can you finde in that? Is not the [Page 95] whole Scripture, and euery péece of it profi [...]able [...] edifie? can the Scripture at any tyme in the open c [...] ­gregation be read oute of season, béeing in a knowne toung? but I thinke your quarell is at reading, not a­gaynst the Epistle and the Gospell.

Alwayes in the Churche there hath bene read the scriptures in the celebration of the mysteries, and I am sure the Gospell was not wont to be read from the one ende to the other at one time. Well, it is but your opi­nion without reason, that the Epistle and Gospel ought not to be read at that time: for you bring no proole, and I thinke the contrarie. First bicause they be scripture, and tend to edifie: secondly, bicause it hath bene the ma­ner of long time, euen since Alexanders time. Anno. 111.

The third. The Nicene creede was not read 3 in their communion, we haue it in ours.

The Nicene Creede, and euery parte of it is groun­ded vppon the worde of God, it was collected by that famous Councell of Nyce, to confounde that dete [...]ta­ble heresie of the Arrians, and therefore méete to bée read in all Christian congregations, neither [...]an any mislike it, but Arrians and suche lyke, of the which secte you giue iuste suspitions that you bee fautours. Thys Créede in this forme was not framed in the Apostles tyme, bycause the heresie of Arrius was not then hat­ched. And therfore no good reason to say, it was not read in the Apostles tyme at the Communion, Ergo it ought not to bée read nowe. But this argument is intollera­ble, the Nicene Créede is read at the Communion, there­fore the Communion is not sincerely ministred. All these thrée reasons bée taken ab authoritate negatiu [...], and therefore of no force, excepte we will also graunte these to bée true, and suche like, scilicet ▪ Then they had [Page 96] no [...]hristian Princes, and therefore we may haue no christian Princes. Then they had no ciuill or politike lawes, Ergo we ought to haue none. Then the Churche had no externall peace, but was vnder persecution, Ergo it should haue no peace now. Then Christians had pro­prietie in nothing, but all things were common, Ergo no man may haue any thing of his owns, but common to other: we doe not reade expressely, that children were then baptised, therefore they oughte not to be baptised nowe (for so do the Anabaptistes reason) neither do we reade that women dyd then receyue the Supper, ther­fore they ought not to do it nowe: with infinite other as absurde as these.

The fourth. There was then accustomed to be an examination of the communicāts, which nowe is neglected.

Howe proue you that there was then any examina­tion of communicants? If there had bene either com­maundement or example for it in scriptures, I am sure you woulde not haue lefte it vnquoted in the margent: S. Paule sayth 1. Cor. 11. Probet homo scipfum. Let a man examine him selfe. &c. But be speaketh of no other exa­mination: wherefore this reason of yours is altogither friuolous and without reason.

And yet I do not disalowe the examination of com­municants, so there be a discrete respect had of the per­sons, places, and other circumstaunces, neither it is neg­lected in this Churche of Englande, but by learned and discrete ministers, with bearning and discretion vsed. But note I pray you the force of his argument: some ministers neglect to examine the communicants, Ergo the Communion is not rightly and sincerely ministred: as though the examination of the communicants were [Page 97] of the substance of the sacrament. If you woulde reason after your accustomed manner, you should rather cōclude thus, the Apostles were not examined when they recey­ued the Communion neither is it expressed in scriptures that they examined others, therefore there oughte to bée no such examination: this is your vsuall manner of rea­soning, but it is childish, vnlesse it were to conclude dam­nation or saluation.

The fifth. Then they ministred with common Act. 2.46. Act. 20.7. and vsuall bread: nowe with wafer cakes brought in by Pope Alexander, being in forme fashion & substance like their God of the alter.

The place you alledge Act. 2. (which is this) And they cōtinued dayly vvith one accorde in the Temple, and brea­king bread at home, did eate their meate togither vvyth gladnesse and singlenesse of harte, maketh as muche for your purpose as it maketh for the Papists halfe commu­nion, for they alledge it to proue that the supper may be ministred with bread onely: But learned interpreters and especially Master Caluyne, denie this place to bée mente of the ministration of the supper: howsoeuer it is vnderstanded, it doth not necessarily proue that the sacra­ment was then ministred in common and vsuall bread, for there is no mention made of the kinde of bread. The place alledged out of the twentith of the Actes, speaketh of bread, but not of any one certaine kinde of bread: The truth is that it skills not what kinde of bread is vsed, leue­ned or vnleuened so it be breade, although it were to be wished for the auoyding of superstition, that common and vsuall bread were vsed, and also that the forme were al­tered, and the quantitie encreased. But these things are not de substantia sacramenti, and therefore not sufficiente to proue that the supper is not sincerely ministred.

[Page 98]If any thinke better of one kinde of bread than of ano­ther in the ministration of the sacrament, it is their error, and derogateth nothing from the order of administratiō. Master Caluine in his Institutions, cap. 19. sect. 72. tou­ching this matter writeth on this sorte: Caeterum in manū accipiant fideles necne: inter se diuidant, an singuli quod sibi datum fuerit, edant: calicem in Diaconi manu reponant, an proximo tradāt: panis sit fermentatus, an azymus: vinum ru­brum, an album: nihil refert: haec indifferentia sunt, & in eccle­sia libertate posita. But whether the faithfull take it in their hands or no: whether they deuide it among them selues or euerie one eate that whiche is giuen vnto them: whether they giue the cup to the deacon, or deliuer it to him that is nexte: whether the bread be leuened or vnleuened: the wine red or white, it makes no matter: These be indifferent things, and put in the libertie of the Church. Master Bu­cer likewise in his censure vppon the booke of common prayers is of the same iudgement, his wordes be these: The thirde chapter is of the substance, forme, and breaking of bread, which all do vvell ynough agree vvith the insti­tution of Christ, vvhome it is manifest to haue vsed vnleue­ned bread, and easie to be broken, for he brake it and gaue to his disciples peeces of the bread broken: Touching the forme and figure, vvhether it vvere rounde or square, there is nothing declared of the Euangelistes. And bycause thys bread is vsed only for a signe, and not for corporall norish­mente, I see not, what can be reprehended in this descrip­tion of the bread vvhiche is in this booke, excepte some would peraduenture haue it thicker, that it may the more fully represent the forme of true bread.

Alexander liued Anno. 111. and was a good and godlie Byshop: It is reported in some writers that he appointed vnleauened breade to be vsed in the Eucharist, bycause that Christ himselfe vsed the same, according to the lawe written Exod. 12. Deute. 16. But that he brought in wa­fer [Page 99] cakes, or appointed any certayne forme of bread, you cannot proue, neyther doth any credible authour write it.

These words that you vse (like the God of the al­ter) be slaunderous and false, we are as far frō thinking the bread to be our God as you, and teache as sounde doc­trine touching this sacramente: And therefore you shew of what spirit you be.

The sixth. They receyued it Mat. 26 20. Mar 14.18. Luc 22 14. Iohn. 13.28 sitting: we knee­ling, according to Honorius decree.

The places of Scripture that you quote in the margēt to proue sitting at the Communion, declare that Christe and his disciples sat at the table, but that proueth no­thing. For you might aswell haue sayde, they receiued af­ter supper, we before dinner: they at night, we in ye mor­ning: they after meate, we before meate: they in a priuate house, we in ye open Church: they being al men & in num­ber .xii. we togither with women, not strictly obseruing the number of twelue or any other number aboue thrée or foure.

This your argument toucheth them as well as it doth vs, whiche receyue it standing or walking. But to sitte, stand, knéele, or walke, be not of the substaunce of the sacrament: and therefore no impediments, why it may not be sincerely ministred.

It behoueth humble and méeke spirits, in such indiffe­rente matters, to submitte them selues to the order of the Church appointed by lawfull authoritie, and not to make schismes and contentions in the Church for the satisfying of their owne fansies.

Touching knéeling at the Communion, it forceth not who did first appointe it (although I can finde no suche decrée made by Honorius) it is the méetest manner of [Page 100] receiuing this sacrament in mine opinion, being commō ­ly vsed in praying and gyuing of thanks, both which are annexed to this sacramente, and are to be required in the Communicants, & therfore I think this to be a good rea­son: the méetest gesture for praying and thanks gyuing is knéeling: but those that receiue the Eucharist, pray and giue thāks, Ergo the metest gesture for them is knéeling.

The onely perill is adoration, whiche may aswell bée committed sitting or standing: But wherefore then ser­ueth preaching? there is as muche daunger of contempte the one way, as there is of adoration the other waye. In such matters Christian magistrates haue authoritie to appointe what they thinke most cōuenient, and the same must be obserued of those that be pacifici, and not conten­tiosi. But of sitting and knéeling at the Communiō more is to be spoken hereafter in the seconde parte.

The seuenth. Then it was deliuered generally, and indefinitely, Take ye Mat. 26 26. Mar. 14.22 1. Co. 11.24 and eate ye: we per­ticulerly, and singulerly take thou & eate thou.

Here is a high matter in a lowe house: he that saith take ye, and eate ye, doth he not also say in effecte, take thou, and eate thou? Doth not the plurall number include the singuler? Christ Matth. 6. saith ad hunc igitur modum orate vos, praye ye on this manner, May we not therefore say pray thou on thys manner, if we speake to one singu­ler person? So speaking to all his Apostles he saith Ite in vniuer sum mundum, Goe ye into all the vvorlde.

We vse the plurall number when we speake to ma­ny ioyntly, we vse the singuler number when we speake to one seuerally: and forasmuche as euerie one that re­ceiueth this sacramente, hath to applie vnto hym selfe the benefits of Christes death and passion, therefore it is cōuenient to be sayd to euery one, Take thou, eate thou: [Page 101] But this obiection is so ridiculous, that it is more wor­thy to be hissed at, than to be confuted.

The eight. They vsed no other words but such as Christ lefte: we borrowe from Papists, the body of our Lorde Iesus Christe whiche was giuen for thee. &c.

From whencesoeuer these words were borrowed they were well borrowed, for it is a godly prayer, and an apte applycation of that sacrament, and putteth the communi­cants in minde of the effecte of Christes passion exhibited vnto them by that sacrament, and sealed with the same, if it be worthily receiued.

It maketh no matter from whome we receiue any thing so it be godly, profitable, and consonant to the scrip­tures. But I pray you tell vs what Pope inuented these words, The body of our Lorde Iesus Christ. &c.

The ninth. They had no Gloria in excelsis in the ministerie of the sacrament then, for it was put Telesphorus in Anno. 130. to afterwarde. We haue nowe.

It is the common consente of ecclesiasticall histories, that the Apostles did celebrate the Lords supper with the Lords prayer, and yet we do not read that Christ did so: you also teach that the supper oughte not to be ministred without a Sermon, and in the ministration thereof you vse diuers prayers and other orders which Christe vsed not: Can you spye a mote (if it be a mote as it is not) in another mans eye, and can you not perceiue a beame to be in your owne? There is nothing conteined in Gloria in excelsis, but the same is taken out of the scriptures, and to be vsed of all true Christians.

[Page 102] Telesphorus whome you note in the margent, to haue added to the supper of the Lorde, Gloria in excelsis, in the yeare of the Lord 130. was a good Byshop, and the Church of Rome as yet pure in doctrine and vnspotted with heresie.

The tenth. They toke it with conscience, we with custome.

This is but your presumptuous and arrogant iudge­ment, who dare take vppon you to giue this generall sen­tence so generally vpon this whole Church of England, for you make no exceptiō but set vs ad oppositum to them.

If you say some take it without conscience. I thinke you say truly, and so did some of them, as Iudas. But if you say all or the most parte, you goe beyonde your com­mission, and make your selues iudges of other mens con­sciences contrarie to the rule of Christ, Math. 7. Luke. 6. and of Paule. Rom. 2. [...].14. 1. Cor. 4. and of Iames the .4.

The eleuenth. They shut mē by reason of their 1 Corin. 5 11. sinnes, from the Lords supper. We thrust thē in their sinne to the Lords supper.

The place that you alledge out of the fifte Chapter of the firste to the Corinthians, which is this, But nowe I haue written vnto you, that you companie not togither: if any that is called a brother be a fornicator &c. doth not particulerly touch the secluding of men by reason of their sinnes from the communion, but generally prohibiteth true Christians to haue any familiaritie or frendship with any such notorious offender.

If you were not with malice blinded, you mighte easily vnderstande, that by the order and rules of this [Page 103] Church of Englād, all notorious and knowne offenders, euen such as S. Paule here speaketh of, are secluded from the Lordes supper. But peraduenture your meaning is, that no man should be compelled to the Communion at any time, wherin you greatly gratifie the Papists, and shewe your selfe a good patrone of theirs: when you shew any reason why men may not be compelled to come to the Communion, then you shalbe aunswered: In the meane time you are worthy of your fée.

The twelfth. They ministred the sacramentes plainly, we pompeously, with singing, piping, surplesse, and copewearing.

This is a very slender reason to proue that the sacra­ment of the Supper is not sincerely ministred, bycause there is singing, piping, surplesse and cope: whē you shew your reasons against that pompe which is nowe vsed in the celebration of that sacrament, you shall heare what I haue to saye in the defence of the same. I thinke that there is nothing vsed in the administration therof, that doth in any respecte contaminate it, or make it impure: As for piping, it is not prescribed to be vsed at the Com­munion by any rule, that I knowe. Singing I am sure you do not dissalowe being vsed in al reformed churches, and an arte allowed in scriptures, & vsed in praysing of God by Dauid. Of surplesse & cope I haue spoken before, and will speake more hereafter as occasion is ministred.

The thirtenth. They simply as they 1. Cor. 11.23. receiued it from the Lord. We, sinfully mixed with mans inuentions and deuises.

There is no suche inuentions or deuises of manne mixed with the Supper of the Lorde, as can make [Page 104] it sinfull, being all perteyning to edifieng, and to good and decent order, and nothing there appointed to be done, contrary or not agreable to the Scriptures. Caluine him selfe saith in his Institutions. Li. 4. ca. 10. That those things which be partes of decencie, commended vnto vs by the Apostle, though they be prescribed by man, yet are they gods traditions and not mans, as kneeling at solemne prayer and such like. The supper it selfe in all points of any momente is ministred nowe in this Churche of Englande, euen as Christ deliuered it, as the Apostles vsed it, and as the Primatiue Churche continued the same.

These be all the reasons you vse to proue that the sa­cramente of the Supper is not rightely and sincerely ministred, whereof some bée impious, some ridiculous, and all of them vnworthy any confutation.


And as for baptisme, it was ynough with them, if they Act. Act. 10.47. had water, and the partie to be baptised by faith, and the minister to preache the word and minister the sacraments. Now, we must haue Surplesses deuised by Pope A­drian, Interrogatories ministred to the infant, Godfathers and Godmothers, brought in by Higinus, holy fonts inuented by Pope Pius, crossing and such like peeces of Poperie, which the Churche of God in the Apostles time neuer knew (and therfore not to be vsed) nay (whiche we are sure of) were and are mans diuises, brought in long after the puritie of the prima­tiue church.


The impurities you finde in the administration of baptisme be these, surplesse, Interrogatories mi­nistred to the infāt, godfathers & godmothers, holy fonts, crossing. Touching the surplesse and such like apparel I haue spokē before sufficiently: the first in­uētor of it (which you say to be Pope Adrian) doth make it neither better nor worse, & yet it was vsed long before Adrians time, neither can you proue him to be the first in­uenter therof. It is certen that such kind of vesture hath bene vsed in ye ministration of the sacramēts, long before any corruption of doctrine tooke place in the Churche, as it appeareth both by Hierome in his first booke aduersus Pelags. where he maketh manifest mention of a white garment vsed in the administration of sacrifice, by the Byshop, priest, & deacon. And also Chrysostome Hom. 6. to the people of Antioche, who speaketh of the like gar­ment worne in the Churche. Those that answered the examiner, do but childishly cauill at these two places, which in déede be plaine of them selues and euident, and so is that of Hieromes also vpon the .44. of Ezechiell, The religion of God hath one habite in the ministration, and another in cōmon vse and life. Reade the place consi­derately, & it shal easily appeare, that Hierome meaneth aswell of Christian ministers, as of Iewish priests.

But of the vse of this and other apparell prescribed in this Churche to be worne by ministers, I haue spoken partely before, and am ready to speake more as occasion shall be offered. In the meane tyme, the Surplesse is not of the substaunce of baptisme, neither required as necessarie to the administration thereof, but as comely and decent.

Interrogatories to be ministred to the infant, be not strange, neither lately inuented, but of great antiquitie. [Page 106] For Dionysius Areopagita in his booke entituled de coe­lest. hierar. and seuenth chapter, speaking of the baptising of infants, and of their sureties or godfathers, & answe­ring to certen prophane deriders (as he termeth them) which said, that one was baptised for an other, bicause ye godfather did promise & answere for the childe, speaketh thus in the name of the godfather, Ne (que) enim hoc ille ait, Ego pro puero abrenunciationes facio, aut fidei Sacramenta profiteor, sed ita puer renuntiat & profitetur, id est, spondeo puerum inducturū cum ad sacram intelligentiā venerit, sedu­lis adhortationibus meis, vt abrenūtiet contrarijs omnino pro­fiteatur (que) & peragat diuina quae pollicetur. Neither doth he say this, I renounce for the chylde, or professe the sacra­ments of fayth, but in this sorte the childe doth renounce or professe, that is to say, I promise so to enstructe the childe, when he commeth to the yeres of discretion, with dayly exhortations, that he shall renounce all contrarie things, and professe and performe those heauenly things which he doth promise.

Augustine also in his Epistle written ad Bonifaciū, answering this question, why, séeing we dare promise nothing of the infants behauior & maners when he com­meth to mans state, yet when he is brought to baptisme, and the question is asked of those that offer him to be baptised, whether the infant beléeue or no, they answere that he doth beléeue, sayth on this sorte: Nisi sacramenta quandam haberent similitudinem. &c. Except Sacraments had a certen similitude & likenesse of those things wher­of they be sacraments, they were no sacraments at all, and by reason of this same similitude oftētimes they are called by the names of the things themselues: therfore as after a certē maner of speking the sacramēt of the body of christ is the body of christ, the sacrament of the bloud of christ is the bloud of christ, so the sacrament of the faith, is faith, neither is it any thing else to beleeue, than to haue faith: [Page 107] and therfore when answere is made that the infant doth beleeue, not hauing as yet faith in deed, it is answered that he doth beleeue for the sacrament of fayth, and that he doth conuert himself vnto God for the sacramēt of con­uersion, bicause the answere it selfe doth perteine to the celebration of the sacrament. And a little after he sayth: Ita (que) paruulū, & si nondum fides illa quae in credentiū volun­tate consistit, iam tamen ipsius fidei sacramentū, fidelem facit. Nam sicut credere respondetur, ita etiam fidelis vocatur, non rē ipsa mente annuendo, sed ipsius rei sacramentū percipiēdo. Therfore although that fayth which consisteth in the wil of the beleeuers, doth not make the childe faythfull, yet doth the sacrament of that fayth make him faythfull: for euen as it is answered that he doth beleeue, so is he also called faythfull, not by signifying the thing it selfe in his mynde, but by receyuing the sacrament of the thing.

By these two authorities it is manifest that Interro­gatories were ministred to infants at the time of their baptisme, & that they had sureties, which we call godfa­thers that answered for them, and in their name.

It is also manyfest by these authorities, that godfa­thers or sureties were required at the baptising of In­fants: which Tertullian also signifieth in his booke de baptismo. But you your selfe confesse godfathers to be of great antiquitie in the church of Chryst, for you say that Higinus brought them in, and Higinus was the nynth Byshop of Rome, and liued Anno. 141.

You may aswell finde faulte with Pulpit and church, as with the fontes, and the reason is all one. In the tyme of the Apostles they dyd not baptyse in basons, as you do now, but in riuers and other common waters, neither was there in the Apostles time any Churches for Christians, or pulpits to preache in, and therfore you had best to plucke downe Churches and pulpits, and to baptise in common riuers and waters.

[Page 108]Touching crossing in baptisme, I wil onely recite vn­to you the opinion of master Bucer, which is this: Signum hoc non tam quod est vsus in Ecclesus antiquissimi, quam quod est admodum simplex, & praesentis admonitionis crucis Christi, adhiberi, nec indecens nec inutile existimo: si adhi­beatur modo purè intellectum, & religiose excipiatur, nulla nec superstitione adiuncta, nec elementi seruitute, nec leuita­te, aut vulgari consuetudine. I thinke it neither vncomely nor vnprofitable to vse the signe of the crosse, not onely bicause the vse thereof is very auncient, but also bicause it hath an expresse signification of the passion of Chryst: so that it be purely vnderstoode, and religiously receyued vvithout any superstition, or seruitude of the element, or leuitie, or common custome.


To redresse these, your wisdomes haue to re­moue (as before) ignoraunt ministers, to take away priuate communions and baptismes, to enioyne deacons and midwiues not to meddle in ministers matters, if they do, to see them sharpely punished. To ioyne assistaunce of el­ders and other officers, that seeing men wyll not examine them selues, they may be exami­ned, and brought to 2. Cor. 11.28. 1. Pet. 3.15. render a reason of their hope. That the statute agaynst wafer cakes may more preuayle than an Iniunction. That people be appoynted to receyue the sacrament, rather sitting, for auoyding of superstition, than kneeling, hauing in it the outwarde shew of euill, from 1. Thes. 5.22. which we must abstayne. That [Page 109] excommunication be restored to his old former force. That papists nor other, neyther constrai­nedly nor customably, communicate in the my­steries of saluation. That bothe the sacrament of the Lords Supper and Baptisme also, may be ministred according to the aunciente puritie and simplicitie. That the parties to bee bapti­zed, if they bee of the yeares of Mat 3.6. discretion by themselues and in their own persons, or if they be infantes by their parents (in whose roome if vpon necessarie occasion they be absent, some one of the congregation, knowing the good be­hauiour and sounde fayth of the parents,) may both make rehersall of their faythe, and also if theyr faythe be sounde, and agreeable to holye Scriptures, desyre to be in the same baptysed. And fynally, that nothyng be done in this or a­ny other thyng, but that whiche you haue the expresse warrant of Gods worde for.


In déede it is to be wished, that ignoraunt ministers were remoued, if there were a sufficient number of such as be learned, to place in theyr roomes. As for priuate Communions, I know none allowed in this Churche.

Priuate baptismes are allowable by Gods worde, and there is neyther precepte, nor example to the contrarie in Scripture.

If Deacons or Midwyues meddle further than they ought to doe, good reason it is they shoulde bée punished, [Page 110] and that sharpely.

Youre Eldership is not for this tyme and state, as it is before declared, and yet maye menne bée compelled to render a reason of their faythe if any be doubted of: althoughe youre places quoted for that purpose proue no suche thing. For Paule the .1. to the Corinth. 11. vse. 28. willeth a man to examine himselfe before he eate of that breade. &c. and not to be examined of any other. Peter. 1. Epist. cha. 3 vs. 15. willeth euery christian man to be redy without fear in time of persecution, to render a reason or defence (for the Greke is [...]) of his fayth, & not at all tymes to euery man, as maister Caluine him selfe noteth vppon that place.

Of the authoritie of statutes and Iniunctions, it per­teyneth not to my facultie to determine, I leaue that to suche as list to contende with the Prince for hir authori­tie in suche cases. This only I saye, that if it be breade, whether it be wafer cake, or loafe breade, the matter is not great, as it is before declared.

Of sitting and knéeling at the Communion, I haue spoken before: knéeling is no shewe of euill, but of an humble, reuerent, and deuoute mynde.

Of excommunication you haue spoken nothing hither­to, and therfore it commeth in here out of place, we shall haue afterwarde more occasion to speake of it.

Surely the Papistes haue to thanke you, that you woulde not haue them constrayned to come to the Com­munion: Thys one lesson of libertie hathe made all the stubborne and stiffenecked Papistes in Englande, great patrons and fautours of your booke: you myghte as well haue sayd that you woulde haue euery man frée­ly professe what religion hée list without controlemente, and so set all at libertie, which is your séeking.

The Sacraments are ministred in as great puritie & simplicitie as euer they were, since ther was any Church [Page 111] established, neyther are you able to proue the contrarie.

I muse what you meane to saye on this sorte: The parties to be baptized, if they bee of the yeares of dis­cretion. &c. You knowe that in this Churche of England none tarrie for Baptisme so long, except it bée in some secrete congregation of Anabaptists. The place alled­ged out of the thirde of Matthew, telleth howe they that were baptized, confessed their sinnes, it speaketh nothing of any confession of fayth.

It is well, that you admitte some to answere for the Infant in the absence of the parente, and why not in hys presence too? what Scripture haue you, that the parente at the baptizyng of hys chylde, shoulde make a rehersall of his fayth, and desyre that his chyld should bée therein baptyzed: Thys I desyre to knowe for myne owne learnyng, for I neyther remember anye suche thyng in Scripture, neyther yet in any auncient wryter: I doe herein but desyre to bée enstructed.

I knowe not what you meane, when you saye, (That in the absence of the parentes some one of the congregation knowing the good behaui­our and sounde faith of the parentes, may both make a rehersall of their faith: and also if their fayth be sounde and agreeable to holie Scrip­tures, desyre in the same to be baptised.) What if the parentes be of euill behauiour? What if it be the chylde of a drunkarde, or of an harlot? What if the pa­rentes bée Papists? What if they be heretikes? what if they erre in some poynte or other, in matters of faythe? shall not their children be baptized? herein you haue a further meaning than I can vnderstande: And I feare, fewe doe perceyue the poyson that lyeth hydde vn­der these woordes: Maye not a wycked father haue a good chylde? Maye not a Papiste or heretike haue [Page 112] a beléeuing sonnes? Wil you seclude for the parents sake, (béeing himself baptized) his séede from baptisme? Sure­ly, your fansies, nay your daungerous errours wil burst out one day in more playne maner.

This reformation you séeke for and desire, were ra­ther a deformation, naye a confusion: and whilest you will nothing to bée doone but that for the whiche there is expresse warrant in Gods worde: you your selues pre­scribe that whiche is not to be found in all Gods worde.


Let vs come nowe to the thirde part, whiche concerneth ecclesiasticall discipline: the officers that haue to deale in this charge, are chiefely three, Ministers, Preachers, or Pastours, of whome before. Seniors or elders & Deacons. Concernyng Seniors, not onely their office, but their name also is out of this english Chur­che vtterly remoued. Their office was to Act. 14.4. 1. Cor. 12.28. go­uerne the Churche with the reste of the mini­sters, to consult, to admonishe, to correcte, and to order all things apperteyning to the state of the congregation.


What Scripture haue you to proue that suche Seni­ors as you meane, and Deacons had any thing to doe in Ecclesiasticall discipline? I thinke the onely discipline that wée haue in the whole new Testament (except you wil make admonition and exhortation a parte of it) is ex­communication: [Page 113] and the execution of that is onely com­mitted to the ministers of the worde. Math. 16. Iohn. 20. Examples hereof we haue .1. Cor. 5. 1. Tim. 1. & ad Ti­tum. 3. Basilius Magnus in his seconde Booke De officijs, Cap. 27. testifyeth the same. Theodoretus bishop of Lao­dicêa, did by himselfe alone excommunicate both Apolli­naries for kéeping companie with that wicked Sophister Epiphanius, as Sozomenus writeth Lib. 6. cap. 25. So did Ambrose excommunicate Theodosius the Emperour and is therfore in all stories greatly commended. I reade in the fifth Chapter of the first to the Corinthians, that the incestuous Corinthian was excōmunicated publique­ly in the presence of the whole congregation. But I reade neyther of Senior nor Deacon called as officers to the same. Sainct Paule himselfe sayth: Ego quidem vt absens corpore, praesens spiritu, iam decreui tanquam praesens vt is. &c. I truly as absent in the bodie, but present in spi­rite, haue determined as present, that he. &c. Whiche ma­nifestly argueth, that Ius excommunicandi was in Paule and not in the rest: But all is Scripture that you speake howe farre soeuer it is from the true meaning and sense of the Scripture.

To proue that the office of Seniors was to gouerne the Churche with the rest of the Ministers, to consult, to admonishe, to correct and to order all thinges appertey­ning to the state of the congregation, you alledge Actes 14. and the first Corin. 12. In the .14. of the Acts it is writ­ten, that Paule and Barnabas ordeyned elders at An­tioche in euery Churche, but there is not one woord spo­ken of their office, and therefore that texte serueth not youre purpose. You haue alledged this selfe same place twice béefore, to proue that no minister of the worde oughte to bée placed in anye Congregation but by con­sente of the people, and that the election of mynisters oughte to bée by the congregation: Nowe you alledge it [Page 114] to proue the office of your Seniors, can it bothe be ment of Seniors, and of the ministers of the worde, béeing as you saye, distincte offices? will you thus dallie with the Scripture, and make it a nose of waxe (as the Papistes terme it) to wrest and writhe it whiche waye you liste. Here you muste néedes confesse eyther contradiction in your selues, or falsification.

In the .1. Cor. 12. Sainct Paule sayeth, that God hath ordeyned in the Churche, firste Apostles, then Prophe­tes, thirdly teachers, then them that doe miracles, after that the giftes of teaching, helpers, gouernours, diuersi­ties of toungs: here is not one worde of the office of Se­niors, neyther yet of their names: For this worde, go­uernours, teacheth vs, that Christe hath ordeyned in his Churche some to beare rule and to gouerne, but whether one in euery congregation or mo: whether ministers of the worde or other: whether magistrates or Seniors, it is not here expressed: howsoeuer it is, it maketh nothing for your purpose.

I knowe that in the primatiue Churche they had in e­uery Churche certaine Seniors, to whom the gouerne­ment of the Congregation was committed, but that was before there was any christian Prince or magistrate that openly professed the Gospell, and before there was anye any Churche by publique authoritie established, or vn­der ciuile gouernement: both the names and offices of Seniors was extinguished before Ambrose tyme, as hée himselfe dothe testifie, writing vpon the fift of the first to Timo. I tolde you before that the diuersitie of tyme and state of the Churche requireth diuersitie of gouernement in the same. It can not be gouerned in tyme of prospe­ritie, as it is in tyme of persecution: It maye not be go­uerned vnder a christian Prince, which doth nourish and maynteyne it, as it maye bée vnder a tyrant, when it is constrayned to flée and séeke corners: It can not bée go­uerned [Page 115] in a whole Realme, as it may be in one little Ci­tie or towne: it can not be gouerned when it is disper­sed thorough many places, as it maye be when it is col­lected into some one narrow and certaine place: To bée shorte, it can not be gouerned when it is full of hypocri­tes, Papists, Atheists, and other wicked persons, as when it hath very fewe or none suche: As commonly it hathe not in tyme of persecution, when the golde is as it were by fyre tryed from the drosse. He that according to thys diuersitie of the forme, state and tyme of the Churche doothe not allowe a diuersite of gouernemente, dothe confounde and not edifye. I praye you what Seniors coulde you haue in moste parishes in Englande fitte for that office? But wyse, not wilfull men haue to consi­der this: God hath giuen the chiefe gouernement of his Churche to the Christian Magistrate, who hath to con­sider what is moste conuenient: and wée must therwith be content, so that nothing be doone agaynst faythe, and the commaundement of God.


In steade of these Seniors in Rom. 12. [...]. euery Church the Pope hath brought in, and yet we maintein the lordship of one man ouer sundry Churches, yea ouer many shires.


You alledge in the margent in these words, in the .12. to the Ro. (he that exhorteth, let him wayte on exhorta­tion, he that distributeth, let him doe it with simplicitie, hee that ruleth with diligence: hee that sheweth mercye [Page 116] with cheerefulnesse.) To proue that in steade of these Seniors in euery Churche the Pope hath broughte in, and wée yet maynteyne the Lordship of one man ouer many Churches. &c, I knowe not howe this geare han­geth together, or to what purpose you shoulde alledge that place: It neyther proueth, that in euery Churche there was Elders, neyther that in place of them the pope hathe broughte in the Lordship of one man ouer many Churches.

I haue proued before in my aunswere to youre thir­téenth and fourtéenth reason, that this Lordshippe of one man (as you terme it) but in deede lawfull iurisdiction) ouer sundrye Churches, was not the inuention of anye Pope, but of great antiquitie in the Churche of Christe, allowed by that famous Councell of Nice, and practised since of moste godly and learned fathers.

In the nynth Cannon Concil. Anno. it is thus writ­ten, Per singulas regiones Episcopos conuenit nosse Metro­politanum Episcopum solicitudinem totius Prouinciae gere­re, propter quod ad Metropolim omnes vndique qui negotia videntur habere concurrant, vnde placuit eum & honore prae­cellere, & nihil amplius praeter eum caeteros Episcopos agere, secundum antiquam à patribus nostris regulam constitutam, nisi ea tantum quae ad suam Dioecesim pertinent. &c. It be­houeth the Bishoppes in euery countrey to knowe theyr Metropolitane Bishop to haue care ouer the vvhole Pro­uince: and therefore all suche as haue any businesse must come to their Metropolitane Citie: vvherfore it plea­seth this Councell, that hee also excell in honoure, and that the other Bishoppes doe nothing vvithout him, ac­cording to the aunciente rule prescribed by our forefa­thers) but those thinges onely vvhiche perteyne to his owne Dioces. &c. Thys Councell was aboute the yeare of our Lorde. 345.


These Seniors then, bicause their charge was not ouer muche, did execute their office in their owne persons, without substitutes. Our Lorde Byshops haue their vnder officers, as suffraganes, Chauncelors, Archdeacons, Of­ficials, Commissaries, and such like.


You barely affirme without any proofe, that these Seniors then did execute their offices in their owne persons without substitutes: But your bare worde is not of sufficient credite, although I thinke you wyll make a great difference betwixt Seniors and Byshops: For they whome you call Seniors, had no authoritie to preach, or to minister the sacraments, as Byshops haue.

That Byshops might haue substitutes and had so, it is manyfest in the .13. Cannon Anc [...]rani concilij, whiche was about the yere of our Lorde thrée hundred and eight, and before Nicene councell, where we reade on this sorte: Vicarijs Episcoporum (quos graeci coepiscopos vocant) non licet vel presbyteros vel diac [...]nos ordinare, sed nec presbyteris Ciuitatis, sine Episcopi praecepto, amplius ali­quid ordinare, nec sine authoritate literarum ei [...] in vnaqua­que parochia aliquid agere. It is not lawfull for Byshops substitutes (whom the Gretians do call felow Byshops, or coadiutors) to order either priests or deacons, neither is it lawfull to the priests of the Citie, without the Byshops authoritie to commaunde any thing else, or without the authoritie of his letters to do any thing in any parishe.

It is manyfest hereby that Byshops then had Depu­ties: whether you will call them Chauncellors, Com­missaries. [Page 118] &c. the matter is not great. To contend for the name when the thing is certayne, is a note of a conten­tious person.


Touching Deacons though their names be remaining, yet is the office fouly peruerted and turned vpside downe, for their duetie in the pri­matiue Church, was to Rom. 12.8.gather the almes di­ligently, and to distribute it faythfully: also for the sicke & impotent persons to prouide pain­fully, hauing euer a diligent care, that the cha­ritie of godly men were not wasted vpon loy­terers [...]. Thes. 3.10. and idle vagabounds. Nowe it is the first steppe to the ministerie, nay rather, a mere order of priesthoode.


In the whole .xij. chapiter of the Epistle to the Ro­manes, there is not one worde to proue the office of a Deacon to consist in gathering almes, and distributing the same, neither yet dothe he speake there of the office of a Deacon, no more dothe he in the thirde Chapiter of the seconde Epistle to the Thessalo. Lorde God what meane you thus to play with the scriptures? It is true that in the primatiue Churche the office of a Deacon was to collecte and prouide for the poore, but not onely, for it was also their office to preache and to baptise: for Stephen and Philippe béeing Deacons dyd preache the Gospell, Act. 6.7.8. And Philip dyd baptyse the Eunuche, Act. 8. Iustinus Martyr, one of the moste aun­cient writers, in his seconde Apologie sayth, that in the administration of the Supper, deacons did distribute the [Page 119] bread and the wine to the people. The same doth master Caluine affirme of deacons in his Instit. ca. 19. It may well be compted the first steppe to the ministerie, as it hath bene from the Apostles time: and S. Paule ioyneth them togither. 1. Tim. 3.


For they Pontifi. tit. The ordring of deacons. may baptise in the presence of a Bishop or priest, or in their absence (if necessitie so require) minister the other sacrament, like­wise reade the holy scriptures and homilies in the congregation, instruct the youth in the Ca­thechisme, and also preache, if he be commaun­ded by the Byshop.


I know not what you meane by your Ponti. tit. in the margent of your booke, but if you meane the booke enti­tuled, the forme and maner of making and consecrating Byshops. &c. now allowed in this Church of Englande, then do you vntruely reporte it, for there is no mention of baptising in the presence of a Byshop or Priest, nei­ther yet of ministring the other sacrament in their ab­sence if necessitie require: onely the booke sayth, that a deacon may baptise or preach, if he be thervnto admitted by the Byshop, and that he may so do by the worde of God I haue proued before. As for reading the holy scrip­tures, and Homilies in the congregation, also for instru­cting the youth in the Cathechisme, who doubteth but that a deacon may do them?


Agayne in the olde Churche euery Philip. 1.1. Ioh 13.27. Acts. 6.5. 1. Tim 3.8. congre­gation had their Deacons.


O how aptely you haue alledged the Scriptures to proue that euery congregation had their deacons? In the first to the Philip. these be the words: Paule and Timo­theus. &c. to all the Saincts which are at Philippi, with the Bishops and Deacons. Paule and Timotheus salute the Byshops & Deacons which were at Philippi. Therfore in those dayes euery congregation had their Deacons: a straunge kind of reasoning: you might well haue thus concluded, Ergo at Philippi there was Deacons: But surely this argument is too muche out of square, there was Deacons at Philippi, therfore euery congregation had their Deacons.

In the .13. of S. Iohn, verse .27. these be the wordes: And after the soppe, Sathan entred into him, then sayde Iesus vnto him, that thou doste, do quickly. After supper Sathan entred into Iudas, and Iesus sayde vnto him, that thou doste do quickly: Therefore euery congrega­tion had their Deacons. No maruell though your mar­gent be pestred with Scriptures, when you take liber­tie to make ex quolibet quidlibet. Peraduēture you meane that Iudas was a Deacon (as he was not, but an Apo­stle) bicause he carried the bagge, and that some of the Apostles thought that Christ had bid him giue somwhat to the poore: belike whosoeuer giueth a peny to the poore at his masters commaundement, is with you a Deacon.

In the sixt of the Acts we learne that there were cho­sen seauen Deacons, but there is not one worde to proue that euery congregation had their Deacons.

In the third of the first to Timothie S. Paule sheweth what qualities and conditions a Deacon ought to haue, but not one worde of deacons béeing in euery congrega­tion. This is great audacitie, thus manifestly to wring the scriptures without all colour or shew of reason.


Now they are tyed to Cathedrall Churches only, & what do they there? gather the almes and distribute it to the poore? nay, that is the least peece, or rather no parte of their function. What then? to sing a Gospell when the Bishop ministreth the Communion. If this be not a peruerting of this office and charge, let euery one iudge.


I am sure you are not offended, that there be Deacons in Cathedrall Churches: For if they ought to be in euery congregatiō, they ought to be there also: and yet I know no such order now in Cathedrall Churches, that they be more bounde to Deacons in the respecte of reading the Gospell, thā other Churches be: But admitte they were, it is no peruerting of the office of a Deacon, being inci­dent to his office, aswell to reade the Scriptures in the congregation, and to exhorte, as to giue almes, and distribute to the poore: For the state of the Churche is not nowe, as it was in the Apostles tyme, neyther is that parte of the office of a Deacon, so necessary nowe as it was then, being lawes and orders otherwise to pro­uide for the poore, than there either was then, or coulde haue bene.


And yet least the reformers of our time shold [Page 122] seeme vtterly to take out of gods Church thys necessarie function, they appointe something to it concerning the pore, and that is, to search for the sicke, needy, and impotent people of the par­rish, and to intimate their estates names, and places where they dwell to the Curate, that by his exhortation they may be releeued by the parrish, or other conuenient almes. And thys you see is the nighest parte of his office, and yet you must vnderstande it to be in suche places where there is a Curate and Deacō: euery par­rishe cannot be at that cost to haue both, nay, no parrish so farre as can be gathered, at thys pre­sent hath.


And what faulte can you finde herewith, is not thys greatly to be commended? If euery parrishs cannot be at the cost to haue both Curate and Deacon, why do you re­quire them both in euery parrish? Why do you not thinke well of suche lawes as appoint collectours for the poore, which may aswell prouide for them and better too, than could the Deacon, who must be susteyned himselfe with that which the poore should haue.


Now then▪ if you will restore the Churche to his ancient officers, this you must do. In stead of an Archbyshop or Lorde Byshop, you must make 2 Co. 10.7. Coloss. 1.1. equalitie of ministers.


I haue proued before, that aswell the name as office of an Archbishop is, both most auncient, and also most necessarie in the Church of Christ: and that this equalitie of ministers which you require is both flatly against the scriptures, and all aunciente authoritie of councells and learned men, and the example of all Churches euen from Christes time, as more plainly apereth by these words of Master Bucer in his book de regno Christi. Iam ex perpetua ecclesiarū obseruatione, ab ipsis iam Apostolis videmus, visum & hoc esse spiritui sancto, vt inter presbiteros, quibus ecclesiarū procuratio potissimum est commissa, vn [...] ecclesiarum, & to­tius sacri ministerij curam gerat singularem: ea (que) cura & soli­citudine cunctis praeeat alijs. Qua de causa Episcopi nomen, huiusmodi summis ecclesiarum c [...]ratoribus est peculiariter at­tributum. &c. Nowe we see by the perpetuall obseruation of the Churches, euen from the Apostles them selues, that it hath pleased the holy ghost, that amongst the ministers to whome the gouernement of the Churche especially is committed, one should haue the chiefe care both of the Churches and of the whole ministerie, and that he should go before all other in that care and diligence for the which cause the name of a Bishop is peculiarly giuen to suche chiefe gouernours of Churches. &c. Furthermore I haue declared that it engendreth schismes, factiōs, and conten­tions in the Churche, and bringeth in a méere confusion, and is a braunch of Anabaptisme: And now I adde that you desire this equalitie, not bycause you would not rule (for it is manifest that you séeke it most ambitiously in your manner) but bycause you contemne and disdayne to be ruled, and to be in subiection: In déede your meaning is as I saide before, to rule and not to be ruled, to do what you liste, in your seuerall cures, wythoute controlemente of Prince, Byshoppe, or any other: [Page 124] And therefore pretending equalitie, most disorderly you séeke dominion: I speake that I know by experience in some of you.

Your places quoted in the margent to proue that there ought to be an equalitie of ministers, sounde nothing that way. 2. Cor. 10. vers. 7. These be the words of the Apos [...]le. Looke ye on things after the appearaunce. If any trust in him selfe that he is Christes, let him consider this agayne of him selfe that as he is Christes, euen so are we Christes. How conclude you of these words your equalitie? I pro­mise you it passeth my cunning to wring out of them any such sense, rather the contrarie may be gathered out of the words following, which be these: For though I shoulde boast somewhat more of our authoritie which the Lorde &c. I should haue no shame. Master Caluin expounding these words saith on this sorte, It vvas for modestie that he ioyned himselfe to their number, vvhome he did farre excell: and yet he vvold not be so modest but that he would kepe his authoritie safe: therefore he addeth that he spake lesse than of right he might haue done. For he vvas not of the commō sorte of ministers, but one of the chefe among the Apostles: And therefore he saith, if I bost more I neede not be ashamed, for I haue good cause. And a litle after: Quamuis enim commune sit omnibus verbi ministris idem (que) officium, sunt tamen honoris gradus. Although the selfe same office be common to all the ministers of the vvorde; yet there is degrees of honor. Thus you sée Caluine farre o­therwise to gather of this place than you do.

The place in the first to the Coloss. vers. 1. is this: Paule an Apostle of Iesus Christ by the vvill of God, and Timo­theus our brother. Surely your mynd was not of equali­tie (I thinke) when you quoted these places to proue it: But it is your vsuall manner without all discretion and iudgement to dally and play with the scriptures. For what sequele is there in this reason, Paule calleth Ti­mothie [Page 125] brother, Ergo in all respects there must be equali­tie? as though there were not distinction of degrées euen among brethren.


In stead of Chauncelors, Archdeacons, Of­ficialles, Commissaries, Proctors, Doctors, Summoners, Churchwardens and such like, you haue to place in euery congregation a law­full and godly Seigniorie.


That is, in stead of learned, wise, and discréete men, you must place to gouerne the Churche in euerie congre­gation, vnlearned, ignoraunte, and men most vnapte to gouerne, for suche of necessitie you must haue in most cō ­gregations: But I pray you do thus much for me, firste proue that there was in euery congregation such as you call seniors: When you haue done that, then shewe me that that office and kinde of regiment ought to be perpe­tuall, and not rather to be altered according to the state and condition of the Church: Last of all, that these seniors were lay men, as we call them, and not rather ministers of the worde, and Bishops. When you haue satisfied my request in these thrée points, then will I procéede fur­ther in this matter. In the meane time I do not defende any Chaunceller, Archdeacon &c. which abuse their office, I wish such reformed with all my harte. But wherein haue Churchewardens offended you? I perceiue nothing that is nowe in the Church can please you.


The deaconship 1. Timo. 3.8. must not be confoūded with the ministerie, nor the Collectours for the pore may not vsurpe the Deacons office: but he that hath an Rom. 12.7. 1. Cor. 7.20. office must loke to his office, and euery man must kepe him selfe within the bonds and limits of his owne vocation.


Neyther do we confounde them, and yet Paule in the place by you quoted in the margente, speaketh not one worde of confounding, or not confounding these offices So the poore be prouided for it forceth not, whether pro­uision be made by Deacons or by collectours, by the one it may be well done, by the other it cannot be done in all places, as the state is nowe: But shewe any scripture to proue that the poore must only be prouided for by Dea­cons, else not.


And to these three ioyntly, that is, the mini­sters, seniors and Deacons, is the whole regi­ment of the Church to be committed.


This is only by you set downe without proofe, there­fore I will heare your reasons before I make you aun­swere. In the meane time I pray you what authoritie in these matters do you giue to the ciuill magistrate, me thinke I heare you whisper that the Prince hath no au­thoritie [Page 127] in ecclesiasticall matters: I know it is a receiued opinion among some of you, and therin you shake hands also with the Papists, and Anabaptists.


This regiment consisteth especially in eccle­siasticall discipline, whiche is an order lefte by God vnto his Church, whereby men learne to frame their willes and doings according to the lawe of God by Iam. 5.16. Mat. instructing and admoni­shing one another, yea and by correcting and puinshing all wilfull persons, and contemners of the same. Of thys discipline there is two kinds, one priuate, wherwith we wil not deale bycause it is impertinent to our purpose▪ ano­ther publike, which although it hath ben long banished, yet if it might now at the length bee restored, wold be very necessary and profitable for the building vp of Gods house. The finall ende of this discipline, is, the reforming of the disordered, and to bring them to repentaunce, and to bridle such as would offende. The chie­fest parte and last punishment of this discipline is excōmunication, by the cōsent of the Church determined, if the offender be obstinate, whiche how miserably it hath bene by the Popes proc­tors, & is by our Canonists abused, who seeth not? In the primatiue Church it was in 1. Corin 5 4.many mēs hāds: now one alone excōmunicateth. In those days it was the last censure of the church & neuer wēt forth but for 1. Cor. 5.11. 2. Thess. 3.14notorious crymes: [Page 128] Nowe it is pronounced for euery lighte trifle. Then excommunicatiō was greatly regarded and feared. Nowe bycause it is a money mat­ter, no whit at all esteemed. Then for 1. Timo. 1.20 1. Corin 5. great sinnes seuere punishmēt, and for small offences litle censures. Nowe great sinnes either not at all punished, as Ie. 24.14.16 Nu. 15.34. &c. blasphemy Deu. 23.19.20 vsurie, &c, or else sleightly passed ouer with pricking in a blāket, or pinning in a sheete, as Leui. 20.5. Deu. 22.22. adulterie, whore­dome, dronkennesse. &c.


Where you speake truly and vprightly, there I ioyne with you: In deede excommunication whiche is the last and greatest punishmente in the Churche, bycause it is commonly vsed, and in euery trifling matter, it is also commonly neglected and contemned, I pray God it may be restored agayne to the first puritie: But that excom­munication was then in many mens hands, the place by you alledged out of the 1. Cor. 5. proueth not, as I haue be­fore declared. And although there be some defecte in the Churche, touching this parte of discipline, yet is not the church voide of al discipline, for besides diuers profitable and godly lawes made for the correction of diuers vices, there is a Commission for causes ecclesiasticall, whiche both hath done and (being accordingly vsed) will do sin­guler much good in this common weale: But it pleaseth not you one whit.


Againe such as are no sinnes (as if a man cō ­form not himself to popish orders & ceremonies [Page 129] if he come not at the whistle of him, who hath by Gods word no authoritie to cal, we meane Chauncelors, Officials, Doctors, & al that ra­ble) are greeuously punished, not onely by ex­cōmunication, suspension, depriuation, & other (as they terme it) spirituall coercion, but also by banishing, imprisoning, reuiling, taunting, and what not?


Here you are iudge in your owne cause, and there­fore you make of a mite an elephant. It is méete that suche as contemne the good orders and lawes of that place where they dwell, suche as make schismes, facti­ons, and contentions in the Churche, suche as can not or wyll not be subiecte and obedient to their superiours, shoulde be by discipline either refourmed, or remoued: You muste not looke to liue as you liste, and be without check. Chauncelors, Officials, Doctours, haue no autho­ritie in respect of their offices, to banishe or to imprison, and therfore here you nippe (as you thinke) some greater persons. You make muche of a little, too muche lenitie maketh you so wanton, and so ready to cast off the yoke of due obedience. How you are punished the world séeth: although you and your fautors can brute abroade, that you are persecuted & cruelly delt with, when as in very déede you haue much more fauour shewed vnto you than you deserue. As for reuiling & taūting, it is vsual to none so muche, as it is to the Papists and your selues.


Then the sentence was tempred according [Page 130] 1. Tim. 1.20 to the notoriousnesse of the facte. Now on the one side either hatred agaynst some persons carrieth men headlong into rashe and cruell iudgement: or else fauour, affection or money mitigateth the rigour of the same, and all this commeth to passe bicause the regiment lefte of Chryst Math 18.7. 1. Co. 12.28 Rom. 12.8. 1 Tim. 5.17 Act to his Churche, is committed into one mans hands, whome alone it shall be more ea­sie for the wicked by bribing to peruert, than to ouerthrow the fayth and pietie of a zelous and godly company, for suche maner of men in deede Exod. 18.21 Deut. 1.13. should the Seniors be.


If in iudgement either hatred, or fauour, money, or af­fection, beare the stroke, it is méete suche Iudges were either reformed or remoued. And if you know any suche, you shal do very wel in detecting of them, else we muste thinke that you haue a slaunderous toung, and that you speake onely of malice: I suppose that you are not able to charge all Chauncelours, Archedeacons. &c. And if these faults be not common to all, but peculier to some, then is it no sufficient reason you vse to condemne their offices and kind of gouernement, no more than you may condemne a kingdome, & the authoritie of a Prince ouer a whole Realme, bycause diuers kings be tyrants, wic­ked, and gouerne yll, or any other office or authoritie in the common wealth which is or may be by some abused.

You say, all this commeth to passe bicause the regiment left of Christ to his Church, is cōmit­ted vnto one mans hands: and for the proofe of this, you note in the Margent the ▪18, of Mathew: the .xij. of the [Page 131] first to the Corinth. the .12. to the Rom. the .5. of the first to Timothie, the .15. of the Acts, which places béeing exami­ned, let the discrete reader iudge how aptly they serue for your purpose.

In the .18 of Mathew, Chryst saith on this sort: If thy brother trespasse agaynst thee, go and tell him his faulte betweene him and thee alone, &c. In the which place, it is by the consent of al interpreters manyfest, that Christ prescribeth a rule of correcting priuate and secret sinnes, and not of suche as be open and knowne to others. For he would not haue priuate & secret sinnes blased abroade and publikely reprehended, before the partie offending be in this order first priuately admonished: this maketh nothing for your purpose, it taketh away authoritie of iudging and condemning from priuate men, and not from publike magistrates.

In the .12. of the .1. to the Corinth. vse .28. these be the words of the Apostle: And God hath ordeyned some in the church: as first Apostles, secondly Prophets, thirdly teachers, then them that do myracles, after that the gift of healing, helpers, gouernors, diuersitie of toungs. How can you gather of these words, that all this commeth to passe (that is, hatred, fauoure, corruption by money, and affection in iudgemente) bycause the regymente lefte of Chryste to hys Churche is committed to one mans hands? In these wordes the Apostle declareth, that Chryst hath lefte in his Churche gouernours, and thereof you may well conclude, that in the Church there muste be some which shoulde haue authoritie ouer the rest. The Apostle dothe not here say that in euery parti­culer congregation Chryst hath left many gouernours, no more than he sayth that he hath lefte many pastors for one flocke: but in his Churche he hath ordeyned go­uernours.

The gouernement of the whole vniuersall Church, is [Page 132] not by Chryst committed to one byshop, or one Prince, nor the gouernement of the whole worlde to one Em­perour, for no one man can discharge suche a cure, and therfore he hath appoynted in his Churche diuers By­shops, diuers Princes, many Gouernours. But one Prince may suffise to gouerne one kingdome, and one Archebyshoppe one Prouince, as chéefe and principall ouer the rest, one Byshop one Dioces, one Pastor one parishe, neither doth the Apostle speake any thing to the contrarie.

In the .xij. to the Romanes it is thus written: he that ruleth with diligence. What maketh this for your pur­pose, or how can you wring it to your assertion?

In the .5. of the .1. to Timothie. The Elders that rule well are worthy of double honour. &c. Paule sheweth in these words that suche are worthy their stipende and rewarde, which rule well in the Churche, and do their dueties diligently: But what is that to your assertion?

The places alledged out of the fiftenth of the Actes bée of the like sorte. Wheresoeuer mention is made in the Scriptures, of gouernours or Elders, that you al­ledge to improue the gouernement of one man, where­in you shewe a greate wante of iudgement. And yet there is no one person in this Realme (the Prince one­ly excepted) which hath suche absolute iurisdiction as you woulde make youre disciples beléeue. But youre meaning is that Chryste lefte the whole gouernement of hys Churche to the Pastor, and to some foure or fyue of the Parishe besides, whiche you are not able to proue, and your places of Scripture alledged signifie no such matter. In déede as Ambrose saith, writing vp­pon the .5. of the .1. to Timothie: The Sinagoge, and after, the Church had seniors, without whose counsell nothing was done in the Churche, but that was before his time, and before there was any Christian Magistrates, or [Page 133] any Churche established: neyther is there any authori­tie in the whole Bible, that enforceth or prescribeth that kynde of gouernement as necessarie or conueniente for all tymes: no more than there is to proue that in the Churche there muste be alwayes suche as haue power to worke miracles, or that haue the gift of healing and such lyke: whiche offices notwithstanding are mencioned as well as gouernours in the first to the Corinth. 12. Well sayth Musculus in his common places, Tit. de magistratis. Si reuocas temporum illorum mores, primum conditiones & statum quo (que) illorum reuoca, If thou vvilt vse the manners of that tyme, firste call againe the condition and state of that tyme: That is, let vs be withoute christian Magistrates as they were: let vs be vnder tyrantes and persecutors, as they were. &c.

You say, it is more easie for the wicked by brybing to peruerte & corrupt one man thā to peruert & ouerthrow ye faith and pietie of a zealous & godly cōpanie: And therfore better the gouernment of the Church to bée committed to many, than to one. If this reason be good, thē ye more there be that rule, the better is the gouernement, and so, popu­laris status erit optimus reipublicae status, against all both di­uinitie and Philosophie: For we sée that God himselfe in his common weale of Israell, did alwayes allowe the gouernement and superioritie of one ouer the rest, bothe in the tyme of Iudges, and after in the tyme of the kings. And in the new Testament we may also sée that kynde of gouernement moste allowed of .1. Peter .2. But I will not here reason with you in this matter, and call that in­to question whiche hath ben by so many learned menne determined, and by the examples of all good common weales confirmed. You that woulde haue all brought to suche a popularitie, I pray you tell me in how many pa­rishes in Englande coulde you fynde suche Pastors and suche Seniors as you say should be? In those places that [Page 134] be gouerned by many, doe you not sée what contention there is? what enimitie? what factions? what partes ta­king? what confusion? what little good order obserued? what carelesnesse and dissolutenesse in all manner of be­hauiour? I coulde make this manifest by examples, if I were disposed.

In the .18. of Exodus, which (place you quote to proue that Seniors ought to be zelous and godly) Iethro giueth Moyses counsell not to wearie himselfe in hearing all matters that be brought vnto him, but rather to commit the hearing & determining of smaller matters to others: And therefore verse .21. he sayth: Prouide thou among all the people, men of courage, fearing God, men dealyng truly, hating couetousnesse, and appoint such ouer them to be rulers ouer thousandes, rulers ouer hundredes, rulers ouer fifties, and rulers ouer tennes. &c. This maketh no­thing for Seniors: Moses here was chiefe, these were but his vnder officers placed by himselfe. This place ser­ueth well for the gouernement of one Prince ouer one whole realme, and giueth him good counsell what vnder officers he ought to choose. To the same effecte and pur­pose is that spoken and written which you cite out of the fyrst of Deuteron. vse .13.


Then it was sayd tell Math. 18.17. the Churche: nowe it is spoken, complayne to my Lordes grace, Primate and Metropolitane of all England, or to hys inferioure, my Lorde Bishoppe of the Diocesse, if not to him, shewe the Chan­celloure or Officiall, or Commissarie, or Doc­toure.


As it was said thē, so ought you and may you say now: In priuate offences if priuate admonitiōs will not serue, then must you declare them to the Churche, either by re­prehending of them publiquely, before the whole cōgre­gation (if you be called therevnto) for that is one kinde of telling the Churche: or else by complayning to suche as haue authoritie in the Church, for in that place of Mat­thew (as all learned interpreters both old and new doe determine) the Church signifieth such, as haue authoritie in the Churche: Therefore when you complaine to my Lords grace, Lord Byshop of the dioces, or their Chaun­celloures, Commissaries &c, you tell the Church, that is, suche as be appointed to be publique Magistrates in the Church according to the very true sense and interpreta­tion of that place.


Agayne, whereas the excommunicate were neuer receyued tyll they had 2. Cor. 2.7. publiquely con­fessed their offence: Now for paying the fees of the Courte they shall by mayster Officiall, or Chauncelloure easyly be absolued in some pri­uate place. Then the congregation, by the wickednesse of the offendoure greeued, was by publique penaunce satisfied. Nowe abso­lution shall be pronounced, though that be not accomplished. Then the partie offending shuld in his owne person, heare the sentence of ab­solution pronounced. Nowe Bishops, Arch­deacons, Chauncellours, Officials, Commis­saries, and suche like, absolue one man for an [Page 136] other. And this is that order of ecclesiasticall discipline, which all godly wishe to be restored, to the ende that euery one by the same, may bee kept within the limittes of his 1. Cor. 7.20. vocation, and a greate number be broughte to liue in godly conuersation.


If Chauncellors, Cōmissaries. &c. do as you here charge them, they do that whiche by Gods lawe they can not iu­stifie. But I acknowledge my lacke of experience in such matters, and therefore I can say little in them. Let them answere for themselues, they be of age sufficient.


Not that wee meane to take awaye the au­thoritie of the ciuile Rom. 13. magistrate and chiefe go­uernour, to whome we wishe all blessednesse, & for the increase of whose godlinesse, we dayly 1. Timo. 2.2. pray: but that Christe being restored into his kingdome, to rule in the same by the scepter of his worde, and seuere discipline: the prince may be better obeyed, the realme more flourishe in godlynesse, and the Lorde him selfe more syn­cerely and purely accordynge to his reuealed will serued than heretofore he hath ben, or yet at this present is.


I will not speake what I thinke, your former asserti­ons agrée not with this protestation: Christ ruleth in hys [Page 137] Churche by the godlie Magistrate, whom he hath placed ouer his Churche, and to whom he hath committed hys Churche touching externall policie and gouernemente, and whosoeuer therewith is not content, or setteth hym selfe against it, playeth the parts of Corah, Dathan, and Abiram, and be occasions why neyther the Prince is o­beyed as she ought to be, nor God so truly serued. &c.


Amende therefore these horrible abuses, and reforme Gods Church, & the Psal. 16.8. Lorde is on your right hande, you shall not be remoued for euer. For he wil deliuer and defend you from all your enimies, eyther at home or abroade, as he did faithfull Iacob, Gen. 35.5. and good 2. Chro. 17.10. Iehosaphat. Let these things alone, & God is a righteous iudge he will one day call you to your reckening.


The greatest abuse that I knowe in this Churche is, that you and such as you are, be suffred to do as you doe, and with your schismes to trouble the peace of the church and to contemne those that be in authoritie: other abu­ses that be in the same, I doubt not but that they shall by due order be reformed.


Is a reformation good for Fraunce? and can it be euill for England? Is discipline meete for Scotlande? and is it vnprofitable for this re­alme? Surely God hath sette these examples before your eyes, to encourage you to goe fore­warde [Page 138] to a thorowe and a speedie reformation. You may not doe as heretofore you haue done, patche and peece, nay rather goe backewarde, and neuer labour or Hebr. 6.1. contend to perfection. But altogither remoue whole Antichrist both head, bodie, and braunche, and perfectely plante that puritie of the word, that simplicitie of the Sa­cramentes, & that seueritie of discipline which Christe hath commaunded, and commended to his Churche.


Hath there bene no reformation in this Churche of Englande since the Quéenes maiesties reigne? what say you to the abolishing of the vsurped power of the Bishop of Rome? what saye you to the banishing of the Masse? Nay what say you to the puritie of doctrine, in al points perteining to saluation? is this no reformation with you? O intollerable vnthankfulnesse. England is not bound to the example eyther of France or Scotlande: I would they bothe were, (if it pleased God) touching religion, in that state and condition, that England is. I would An­tichrist were as farre from them remoued. The Lorde make vs thankefull and continue this reformation wée haue, and graunte peace to his Churche, and eyther con­uerte the hartes of those that be enimies vnto it, or re­moue them.


And here to ende, we desire al to suppose that we haue not attempted this enterprise for vain glory, gaine, preferment, or any other wordly respecte.


I would to God you were as frée frō vaine glory, am­bition, malice, and other sinister affections, as you would séeme to be: But no indifferente man reading your booke will so thinke of you, for besids ye opprobrious & vnsemely termes you vse towards your superiours, your admoni­tion smelleth altogether of popularitie and vayne glory.


Neyther yet iudging our selues, so exactly to haue set out the state of a Churche reformed as that nothing more coulde be added, or a more perfect forme and order drawne: for that were greate presumption, to arrogate so muche vnto our selues, seing that as we are but weake and simple soules, so God hath raised vp men of profound iudgement, and notable learning.


And yet in the beginning of youre booke, you call it a true platforme of a Churche reformed: and I dare saye, you thinke it to be as perfect a forme of a Church, as all the best learned & godliest men in the world could frame: For it is wel known, that men of your disposition, think commonly as well of themselues, as they do of any man else, and better too. But, we graunt vnto you, that you are so farre from setting downe a perfect state of a Churche reformed, that you maye rather be called confounders and deformers, than buylders and reformers.


But, therby to declare our good wils toward ye [Page 140] setting forth of Gods glorie, and the buylding vp of his Church, accompting this as it were but an entrāce into further matter, hoping that our God, who hathe in vs begonne thys good worke, wil not only in tyme hereafter make vs strong, and able to go forward therin: but also moue other vpon whom he hath bestowed gre­ter measure of his gifts and graces, to labour more thorowly and fully in the same.


God graunte you maye become buylders and not de­stroyers: I thinke in déede you haue but begon: I know there is other opinions among you, which be not yet cō ­monly knowne: and truly I doubte that you will neuer ende, but from tyme to tyme coyne new deuises to trou­ble the Church, vntil you haue brought that heauie plage of GOD vppon vs, whiche the lyke kynde of men tho­rough their schismes and heresies haue brought vpon all those places almoste where any of the Apostles prea­ched, and where the Gospell was first planted: and com­monly before ruine and destruction, commeth inwarde discorde and domesticall dissention.

The Lorde make vs thankefull for the puritie of his Gospell, that wée by his mercie enioy: The Lorde roote out schismes and factions from among vs, and either con­uert or confounde the authors of them: The Lorde of his singular goodnesse continue our gracious Quéene Elizabeth vnto vs, and giue vs faithfull and obediente heartes to his worde, and to hir Ma­iestie. Amen.

AFter I had ended this confutation of the Admoniti­on, there comes to my hande a newe edition of the same, wherin some things be added, some detracted, and some altered, which I thought good here breefly to set downe and to examine, that it may be séene what these men haue learned since they published their first booke.

Additions, detractions, and alterations in the first part of the Admonition.

In the preface to Archbishops, Bishops, Suffragans, Deanes. &c. they haue added Uniuersitie doctors and bachelers of diuinitie. It should seme that they would haue a confusion of degrées (which they cal equa­litie) aswell in Uniuersities, as in Parishes, and other their imagined congregations: marke whether this geare tende not to the ouerthrowe of Uniuersities, and of all good learning.

In the margent, for the .15. of Mathewe. vse. 23. they haue quoted the .15. of Mathew. vse. 13. to proue that ty­rannous Lordship can not stande with Chrystes king­dome, the words be these: But he answered and sayd: e­uery plant which my father hath not plāted, shall be roo­ted vp, meaning, that suche as be not by frée adoption and grace grafted in Iesus Chryst, shal be rooted vp. But this proueth not their proposition: I do not allowe ty­rannous Lordship, but I disallow such vnapt reasons.

In the same preface speaking of byshops. &c. they haue added these words: they were once of our minde, but since their consecration they be so transub­stātiated, that they are become such as you see. It may be that cōsideration of the time, place, state, con­dition, & other circumstances hath altered some of them in some points, as wise, & not wilful men in such matters by such circumstances be oftētimes altered: but that any one of them were euer of your minde in moste things vttered in those two treatises, I can not be persuaded.

In the Admonition, the .1. lea [...].

For the .1. Acts. vse. 12. is noted Acts. 2. vse. 21. to proue that in the olde Church there was a tryall had bothe of the ministers abilitie to instruct, & of their godly conuer­satiō also. The text is this: And it shal be that whosoeuer shal call on the name of the Lord shal be saued. Which is farther frō the purpose a gret deale, than ye other place is.

There is also in the same leafe lefte out, king Ed­wards priests: which argueth with how little discre­tion, and lesse aduise, the first admonition was penned.

Speaking of learning master Nowels Cathechisme, these words be added: and so first they consecrate them, and make them ministers, & thē they set thē to schole. This scoffe is answered before, & might very wel haue bene left out. And a little after, where it was before, then election was made by the com­mon consent of the whole church: now, it is thus corrected, then election was made by the elders, with the common consent of the whole church: which altereth the matter something, but yet is not pro­ued by the texte alledged out of the .1. of the Actes, and by me answered before.

Fol. 2.For Act. 14. vse. 13. is quoted Act. 14. vse. 23. which ouer­fight I my selfe haue corrected in my answer to ye place.

There is also left out an albe, which before was sayd to be required by the pontifical in ye ordring of ministers. As I said before, so I say agayn, that in ye booke of ordring mnisters, now vsed, & printed since. An. do. 1559. there is nether required albe, surples, vestimēt, nor pastoral staff.

This line is also added, these are required by their pontificall, meaning surplesse, vestiment. &c. which is vntrue, as I haue sayd before.

For the .1. Ti. 1. vse. 14. now it is .1. Ti. 1. vse. 19. but it is not to proue any matter in controuersie, onely it is vn­charitably and vniustly applied.

For .1. Sam. 9. vse. 28. is placed .1. Sam. 9. vse. 18. the self [Page] same place that I haue answered before.

Where before it was thus written: then ministers were not so tied to any forme of prayers inuented by man: now these words inuented by man be left out, & there is added, as necessitie of time required so they might poure. &c. I know not their meaning, except they wold neither haue vs boūd to ye lords prayer, nor any other.

It was before,Fol. 3. remoue Homilies, articles, iniunc­tions, a prescript order: now it is that prescript or­der. Wherby it should séeme yt they haue learned to allow of a prescript order of praiers, but not of that prescript order which is in the booke of publike prayers. This is no dally­ing, neither yet inconstancie.

For the .3. of Mat. vse. 12. is placed .3. of Mat. vse. 1. to proue that in the old time, the worde was preached before the sa­craments were ministred: The place now alledged is this: In those dayes Iohn the Baptist came & preached in the wil­dernesse of Iudea. This proueth yt Iohn preached, but it pro­ueth not, that whēsoeuer Iohn did baptise, thā he did preach.

Oueragainst these words, the Nicene crede was not read in their cōmunion, is written in ye margent, note that we condēne not the doctrine cōteined therin. If you condēne not the doctrine therin, what do you thē cō ­demne? or why mislike you the cōmuniō, bicause that créede conteining true doctrine is read at ye celebratiō therof? It is wel that you make this protestatiō if you meane good faith.

Here is also added the .42. vse. Act. 2. to proue yt thē ye sacra­ment was ministred wt cōmon & vsual bread: which place I haue answered before, in answering to ye .46. vse of that cha.

Wheras before it was thus, interrogatories mini­stred to the infant, godfathers and godmothers brought in by Higinus: now godfathers and god­mothers brought in by Higinus is left out. It is hap­pie that you are so sone persuaded to allow of godfathers & godmothers: I perceiue you tooke vpon you to set downe a platforme of a Church, before you had well considered of it.

Fol. 4.

For, some one of the congregation: is now, some of the congregation: wherby they séeme to allow mo godfathers than one, which they did not before.

For the .14. of the Acts. vse. 4. is noted the .15. of the Acts vse. 4. to proue that the office of Seniors was to gouerne the Churche with the rest of the ministers: but without reason. For it is onely there written, that at Ierusalem there was Apostles and Elders, and that Paule and Bar­nabas declared vnto them what things God had done by them. I denie not the thing it selfe (wherof I haue suffici­ently spoken before) but the argument.

These seniors then bicause their charge was not ouermuche, did execute their office in their own persōs: Now these words bicause their charge was not ouermuche, be left out. Wherfore they haue left them out I knowe not.

Fol. 5.

They haue left out doctors thrée times in this leafe, which before they recited with Chauncelors, Archedea­cons, officials, commissaries, proctors. Be like they haue remembred that this word Doctor, is founde in the newe Testament, and especially Doctor of lawe.

To proue equalitie of ministers, they haue added Phil. 1. vse. 1. 1. Thes. 1.1. The first place is this, Paule and Timo­theus the seruaunts of Iesus Chryst to all Saincts in christes Iesus that are at Philippi, with the Byshops and Deacons. The second is this: Paule and Syluanus, and Timotheus vnto the church of the Thessalonians. &c. Truly, I know not how to conclude of those places an equalitie of all mi­nisters: I would to God you would set downe your pla­ces, and frame your arguments your selues.

Fol. 6.

They haue forgotten to quote Heb. 6.1. & haue lefte out the body & braunch of Antichrist, and for the same haue put in the tayle: But these are but trifles, and very slender corrections.

¶ An Answere to the se­conde parte of the Libell called An admonition to the Parliament: and entituled A view of Popishe abuses, yet remayning in the English Church, for the which, godlie ministers haue refu­sed to subscribe.


WHere as immedi­atly after the laste parliament, holden at Westmynster, begon in Anno. 1570. and ended in Anno 1571. the ministers of gods holy word and Sacraments, were called before hir maiesties high Cōmissioners, and enforced to subscribe vnto the articles if they would kepe their places and liuings, and some for refusing to subscribe, were vnbrotherly and vncharitably entreated, and from their offices and places remoued: May it please therefore this honorable and high Court of Parliament in cōsideration of the premises, to take a view of such causes, as then did withholde and now doth the foresaide Ministers, from subscribing [Page 146] and consenting vnto those foresaide articles, by way of purgation to discharge them selues of all disobedience towardes the Church of God, and their soueraigne, and by way of most hum­ble entreatie, for the remouing away and vtter abolishing of all suche corruptions and abuses, as withhelde them, through whiche this long time, brethren haue bene at vnnaturall warre and strife among them selues, to the hinderance of the Gospell, to the ioy of the wicked, and to the griefe and dismay of all those that professe Christes religion and laboure to attaine Chri­stian reformation.


You complayne much of vnbrotherly & vncharitable entreating of you, of remouing you from your offices and places. Surely in this point I must compare you to cer­tayne heretikes that were in Augustines time, who most bitterly by sundry meanes afflicting and molesting the true ministers of the Churche, yet for all that cried out, that they were extreamly dealte with, and cruelly perse­cuted by them: or else vnto a shrewd and vngratious wife which beating hir husbande, by hir clamorous cōplaints, maketh hir neighbours beleue, that hir husband beateth hir: or to him that is mētioned in Erasmus colloquies, that did steale, and runne away with the Priests purse, and yet cried alwaies as he ranne, stay the thiefe, stay the thiefe, and thus crying escaped, and yet he was the thiefe him selfe. You are as gentlie entreated as may be, no kinde of brotherly perswasion omitted towardes you, most of you as yet kepe your liuings, though some one or two be displaced, you are offered all kind of friendlinesse [Page 147] if you could be contente to conforme your selues, yea but to be quiet and holde your peace, you on the contrary side most vnchristianly, and most vnbrotherly, both publike­ly and priuately raile on those, that shew this humanitie towards you, slaunder them by all meanes you can, and most vntruly report of them, séeking by all meanes their discredit. Againe they as their allegiance to the Prince & dutie to lawes requireth, yea and as some of them by oth are bounde, do execute that discipline, whiche the Prince, the lawe, and their oth requireth: You contrary to al obe­dience, duty, and oth, openly violate & break those lawes, orders, and statutes, which you ought to obey, and to the which some of you by oth is bounde. If your doings pro­céede in dede from a good conscience, then leaue that liuing and place, whiche bindeth you to those things that be a­gainst your conscience, for why shold you striue with the disquietnesse both of your selues and others, to kepe that liuing which by laws you cannot, excepte you offende a­gainst your cōscience? or what honestie is there, to sweare to statutes and lawes, and when you haue so done cōtra­rie to your oth to breake thē, and yet still to remaine vn­der them, and enioy that place which requireth obedience and subiectiō to them? For my parte I thinke it much bet­ter, by remouing you from your liuings to offende you, than by suffering you to enioy them, to offend the prince, the lawe, conscience and God. And before God I speake it, if I were persuaded as you séeme to be, I would rather quietly forsake all the liuinges I haue, than be an oc­casion of strife and contention in the Church, & a cause of stumbling to the weake, & reioysing to ye wicked. I know, God would prouide for me, if I did it bona conscientia, yea surely, I would rather die, than be an author of schismes, a disturber of the common peace and quietnesse of the Churche and state. There is no reformed Churche that I can heare tell of, but it hath a certayne prescripte [Page 148] and determinate order, aswell touching ceremonies, and discipline, as doctrine, to the which all those are constray­ned to giue their consent, that will liue vnder the protec­tion of it, and why then may not this Churche of Eng­land haue so in like manner? Is it méete that euery man should haue his owne phansie, or liue as him list? Truly I know not whervnto these your doings can tende, but either to Anabaptisme, or to méere confusion. But nowe to the reasons that moue you, not to subscribe to those ar­ticles ministred vnto you by hir Maiesties highe Com­missioners.

The first article.

First that the booke cōmonly called the boke of common prayers for the Church of Englād, authorised by parliamente, and all and euery contents therin, be suche as are not repugnant to the word of God.


Albeit, right honorable and dearely beloued, we haue at all times borne with that whiche we could not amend in this booke, and haue v­sed the same in our ministerie, so farre forth as we might, reuerencing those times, and those persons, in whiche and by whome it was first authorised, being studious of peace, and of the building vp of Christes Church, yet now being compelled by subscription to allow the same, and to confesse it not to be against the worde of God in any point, but tollerable: we must nedes say as followeth, that this booke is an vnper­fecte booke, culled and picked out of the popish [Page 149] dunghill the masse booke, full of all abhomina­tions, for some, and many of the contents ther­in, be such as are against the worde of God, as by his grace shal be proued vnto you. And by the way we cannot but muche maruell at the craftie wilinesse of those men, whose partes it had bene first to haue proued each and euery cō ­tente therin, to be agreable to the word of god, seing that they force mē by subscription to con­sente vnto it, or else sende them packing from their callings.


And what reason can you giue, why you should not as­well allowe of it by subscription, as you saye that you haue hitherto done by vsing of it in your mini­sterie? Will you speake on thing and do another? will you not subscribe to that, whiche you publiquely vse and giue your cōsent vnto? If those persons by whome this booke was first authorised, were studious of peace and of bulding vp of Christes Church, as you say they were, then you that séeke to deface it, are disturbers of peace and destroyers of ye Church of Christ. They were singuler learned men, zelous in Gods religi­on, blamelesse in life, and Martirs at their end, for eyther all, or the most parte of them haue sealed this boke with their bloud. But by the way this is to be noted that you confesse your selues to haue allowed that (by vsing of it) which you say is against the worde of God.

The vnperfectnesse of this booke [...] suche things in the same as be culled and picked out [Page 150] of that popish dunghill the masse booke wyth the contents therin that be against the worde of God, shal apeare I am sure in your seuerall reasons, for it is not sufficiente for you, barely to say so withoute wit, learning or reason.

This you know right well, that in so saying you make the Papists leape for ioy, bycause they haue gotten suche companions to assault this booke, whilest they rest them, and lye as it were in slepe. O, that the wise men of thys Realme, (suche I meane as be in authoritie) sée not thys Popish practise and séeke not with more earnestnesse to preuent it. Will ye suffer the Papists to gather strength and to multiplie, by tollerating suche libellers vnder the pretence of reformation, to discredit so muche as lyeth in them, yea to ouerthrowe the whole state, and substance of religion in this Church? be not secure, but watche, and remēber the beginning and encrease of the Anabaptists of late in Germany, which I haue described in my preface to this booke.

You saye, that you can not but muche mar­uell at the craftye wylynesse of those menne, whose partes it had bene firste to haue pro­ued eache, and euery contente therein to bee agreeable to Gods woorde. &c. Nay surely, but it were youre partes rather to proue, that there is some thing therein contrary or not agréeable to Gods worde. For suche as bée learned and knowe the manner of reasoning saye, that the Opponente muste proue or im­proue, and not the Aunswerer: They stande to the defence and mayntenaunce of the Booke, you séeke to ouerthrowe it, it is youre partes therefore to iustifie youre assertions, by reasons and argumentes. Nowe to your reasons.


The first is this.

They shoulde firste proue by the worde of God, that a readyng Seruice going before and with the administration of the Sacra­ments, is according to the worde of God, that priuate communiō, priuate baptisme, baptisme ministred by women, holydaies ascribed to saints, prescript seruices for them, kneeling at Communion, wafer cakes for their bread whē they minister it, surplesse and cope to do it in, churching of women comming in vayles abu­sing the Psalme to hir, I haue lifted vp mine eyes vnto the hilles.Psalm. 120. &c. and suche other foolish thinges, are agreable to the written worde of the almightie.


I do not well vnderstand your meaning: woulde you haue vs to proue, that to reade prayers before and with the administration of the sacraments, is according to the word of god? In déede in the booke of seruice, there is first appointed to be read, some one or two profitable senten­ces, mouing either to prayer or to repentance, after fol­loweth a generall confession, then the Lords prayer, and certaine Psalmes, nexte certaine Chapiters out of the olde and newe testamente. &c. Last of all the ad­ministration of the Sacramente. If you aske me of the sentences: they be Scripture. If of the Lords prayer, Psalmes, and chapiters: they be scripture also. If of the [Page 152] Sacrament of the supper? it is according to Scripture. Math. 26. Mar. 14. Luc. 22. 1. Cor. 11. If of the other prayers annexed? they be likewise according to the scripture, for they be made to God in Christes name, for suche things as we néede or as we desire, according to that saying of christ. Quicquid petieritis. &c. VVhatsoeuer you aske my father in my name, &c. And again, Petite & dabitur vobu. Aske and it shalbe giuen vnto you. Math. 7. and. Iacob. 1. If any of you lacke wisdome, let him aske it &c. &. 1. Ti. 2. with other infinite places besides.

If you would haue vs to proue, that to reade prayers or scripture in the Churche is according to the worde of God: (whiche you séeme to denie) then we say vnto you, that if there were any pietie in you, any religiō, any lear­ning, you would make no such vaine and godlesse doubts. Was there euer any from the beginning of the worlde to thys daye (the Zwinfildians onely excepted) that mysliked reading of prayers, and Scriptures in the Church, but you? But touching reading in the Churche. I haue spoken before in the former treatise, and minde to speake something of it hereafter, as occcasion shal be ministred.

If you meane by priuate communion, the commu­nion ministred to one alone: there is no suche allowed in the booke of common prayers, but if you call it priuate, bycause it is ministred sometime in priuate houses to sicke persons: Then haue we the example of Christ, who ministred the supper in a priuate house, and inner par­lor, Marc. 14. Luc. 22. Math. 26. We haue also the exam­ple of the Apostles them selues who did minister the Supper in priuate houses, especially if that place bée vnderstanded of the supper, whiche is in the seconde of the Actes, and before alleadged of you to proue that common and vsuall bread oughte to be in the supper: Likewise of the primatiue Churche, as appeareth in the [Page 153] seconde Apologie of Iustinus Martyr, Tertul. de corona mi­litis, and others.

If you meane by priuate baptisme, baptisme mini­stred in priuate houses and families: you haue therof ex­ample in the Scriptures. Acts. 10. other priuate baptisme allowed in the church of Englande I know none.

Master Bucer in his censure vppon the Communion booke, speaking of the order appoynted in the same for priuate baptisme, writeth thus: In this constitution all things are godly appoynted, I would to God they were so obserued, and especially this, that the baptisme of Infants be not deferred, for therby is a doore opened vnto the di­uell, to bring in a contempt of baptisme, and so of oure whole redemption, and Communion of Chryste, which through the sect of Anabaptists, hath too muche preuay­led with many.

For women to baptise we haue no rule that I knowe in the whole Communion booke, but in scripture we haue an example of Moses wife that did circumcise, and cir­cumcision is correspondent to baptisme. But I know no generall doctrine can be grounded of a singuler example, and therfore most of your arguments be very féeble.

Holy dayes ascribed to Sainctes, wherein not the Saincts, but God is honored, and the people edified, by reading and hearing suche stories and places of scrip­ture, as pertayne to the martyrdome, calling, and fun­ction of suche Saincts, or any other thing mentioned of them in scripture, muste néedes be according to Gods worde. For to honor God, to worship him, to be edifyed by the stories and examples of Saincts out of the scrip­ture, can not be but consonant to the scripture. The pro­script seruice for them is all taken out of Gods word, and not one péece thereof, but it is moste consonant vnto the same: If there be any that is repugnant, set it downe, that we may vnderstande it.

[Page 154]I tolde you before, that touching the dayes and tymes, and other ceremonies, the Churche hath authoritie to de­termine what is moste conuenient, as it hath done from time to time. S. Augustine in his Epistle ad Ianua. in the place before of me recited, saith, that the passion of Christ, his resurrection, his ascention, and the day of the comming of the holy ghost, (which we commonly call Whitson­tide) is celebrated, not by any commaundement vvritten, but by the determination of the Churche. And it is the iudgement of all learned writers, that the Church hath authoritie in these things, so that nothing be done against the worde of God. But of this I haue spoken partly be­fore, & intende to speake more largely therof in the place folowing, where you agayne make mention of it.

Of kneeling at the Cōmunion, I haue also spo­ken before, and declared my iudgement therof. There is more scripture for it, than there is either for standing, sit­ting, or walking: but in all these things (as I haue decla­red) the Church hath authoritie to iudge what is fittest.

Of wafer cakes, ministring in surplesse, or cope, and churching of women, I haue spoken be­fore: wafer cakes be bread: surplesse and cope, by those that haue authoritie in the Churche, are thought to per­teine to comelynesse and decencie. Churching of women, is to giue thanks for their deliueraunce. Breade to be v­sed in the Communion, comelynesse and decencie, giuing of thanks for deliueraunce out of perill and daunger, be agréeable to Gods worde: therefore all these things be agréeable to Gods worde. The forme of bread, whether it ought to be cake breade, or loafe breade: euery particu­ler thing that perteyneth to decencie or comelinesse: at what time, in what place, with what wordes we oughte to giue thanks, is not particulerly written in scripture, no more than it is, that you were baptised. And therefore [Page 155] (as I haue proued before) in suche cases the Church hath to determine and appoynt an order.

That women shoulde come in vayles, is not con­teyned in the booke, no more in déede is the wafer cake, and therefore you might well haue lefte these two out of your reason, béeing thrust in without all reason.

The .121. Psalme (for I thinke your printer was ouer­séene in that quotation) I haue lifted vp myne eyes. &c. teacheth, that all helpe commeth from God, and that the faythfull ought onely to looke for helpe at his handes, and therfore a most méete Psalme to be sayd at suche time as we béeing deliuered from any perill, come to giue thanks to God.

What meane you to adde, and suche other foo­lishe things, what foolishnesse, I beséeche you, can you finde in this so godly a Psalme? O where are your wits? nay where is your reuerence you ought to giue to the ho­ly scriptures?


But their craft is playn: wherin they deceiue them selues, standing so much vpon this word repugnāt, as though nothing were repugnant or agaynst the worde of God, but that which is expressely forbidden by playne commaunde­ment, they know well inough, and would con­fesse, if either they were not blinded, or else their hearts hardned, that in the circumstances, each content, wherwith we iustly finde faulte, and they to contētiously for the loue of their liuings maynteine, smelling of their olde popish priest­hoode, is agaynst the worde of God.


If they were disposed to be craftie, I thinke they might soone deceiue you, for any great circumspection or discretion that appeareth to be in you by this booke. You finde great fault, that we stand so much vpon this worde repugnant, as though nothing were re­pugnant, or against the worde of God, but that which is expressely forbidden by playne com­maundement, and herein (you say) we deceyue our selues. But you do not tell vs how we are decey­ued, neyther do you let vs vnderstande, what you thinke this worde repugnant, doth signifie. This is but slen­der dealing, to finde a faulte, and not to correcte it: you should yet haue tolde vs your opinion of the signification of this worde, séeing so great a matter doth depende vpon it. True it is, that this worde repugnant, or agaynst the worde of God, is, to be contrary to that which in the worde is commaunded or forbidden not onely in ma­nifest words, but also in sense and vnderstanding: except you vnderstande this worde repugnant on this sorte, you will bring in many poynts of daungerous doctrine. For we read in the Acts. 2. and .4. that the Apostles had al things common, and yet Christians haue not all things common. Those that were then conuerted to the Gospell solde all they had, and layde it at the Apostles féete. Act. 4. now it is farre otherwise. Then Chryste ministred his supper at night, after supper, we in the morning before dinner: he in a priuate house, we in the publike Church: he to men onely, we to women also, with a great many of such apparant cōtrarieties, which be none in déed, bicause they be not agaynst any thing commaunded or forbidden to be done, or not to be done, either in expresse words, or in true sense. And therfore you are gretly deceiued, when [Page 157] you think that we are persuaded, that those things which you finde fault with, be agaynst the worde of God.

As for this your saying, (If either they were not blynded, or else their hartes hardened) I praye God it be not moste aptly spoken of youre selues, but I will not take vpon me to iudge those secretes that be on­ly knowne to God and your selues.


For besides that this prescripte forme of ser­uice (as they call it) is full of corruptions, it maynteyneth an vnlauful ministerie, vnable to execute that office.

By the worde of God it is an office of prea­ching, they make it an office of reading. Christ saide Math. 26.19. Mar. 16.15. goe preache, they in mockerie giue them the Bible, and authoritie to preach, and yet suf­fer them not, except that they haue newe licen­ces: So that they make the chiefest part prea­ching, but an accessarie, that is, as a thing with out which their office may and doth cōsist. In the scriptures ther is attributed vnto the mini­sters of God the knowledge of1. Cor. 4.1. heuenly myste­ries, and therfore as the greatest token of their loue, they are enioyned to Iohn. 21.16.17. feede Gods lambs, and yet with these such are admitted and accep­ted, as onelye are bare readers, that is, able to say seruice, and minister a sacrament. And that this is not the feeding that Christ spake of, the Scriptures are playne. For reading ministers vievv these places. Mala. 2.7. Esay. 56.10. Zach. 11.15. Matth. 15.14. 1. Tim 3.3. Reading is not fee­ding, but it is as euill as playing vpon a stage, and woorse too: for players yet learne theyr [Page 158] partes without booke, and these a maynie of them can scarcely reade within booke. These are emptie feeders Mat. 6.22. darke eyes Matth. 9 38. Philip. 3. ill workemen to hasten in the Lordes harueste Luc. 14.17. messangers that can not call. Matth. 23.34.Prophetes that can not de­clare the wil of the Lord, Matth. 5.13. vnsauerie salt, Matth. 15.14. blind guydes, Esay 56.10. sleepie watchemen, 1. Cor. 4.1. Luc. 16.1. &c. vntrustye dis­pensers of Gods secretes, 2. Tim. 2.15. euil deuiders of the word Titus. 1.9. weake to withstand the aduersarie,2. Ti. 3.15.16. not able to confute: And to conclude, so farre from making the man of God perfecte to all good workes, that rather the quite contrary may be confirmed.


Of the prescript forme of seruice, and of such cor­ruptions as hitherto you haue found in it, I haue spoken before sufficiently, so haue I also done of the ministerie, and of reading, so that I muste referre you to the former treatise for these matters, lest I should be too tedious, and offende as ofte, in diuers tymes iterating the same thing, as you doe.

This I must néedes say, that you make here a childish digression farre from the purpose that you haue taken in hande, for the communion booke medleth not with the or­dering of ministers, although somtimes the Booke of or­dering ministers be bounde with the same: neyther are these thinges that you here speake of, there to be founde. And therfore no cause why you should absteyn from sub­scribing to that booke. But now to your painted margent.

You say by the word of God the ministerie is an office of preaching, & we make it an office of re­ding, To proue it to be an office of preaching, you note [Page 159] in youre margente. Matth. 26. But I thinke your mea­ning is the .28. and Marke. 16. Where Chryste sayeth to hys Disciples, Go therfore and teache all nations. &c. What if a man shoulde say vnto you, that this commis­sion was giuen onely to the Apostles? For he sayeth, Go into the whole worlde, where as you teache nowe, that no man may come into the ministerie, except he first haue a flocke, and then muste he kéepe him with his flocke, and goe no further. If this doctrine be true, then can not this place serue your turne: For as the office of Apostle is cea­sed by your doctrine, so is this commission also, except you will haue the one part to stand, that is, (Goe and preach) and this to be abrogated, In vniuersum mundum, into the whole worlde.

But wher doth the booke make the ministerie an office of reading only? or what contrarietie is there betwixte reading and preaching? nay what difference is there be­twixte them? if a man shoulde write his sermon, and reade it in the booke to his flocke, dothe he not preache? Is ther no Sermons but such as be sayd without booke? I thinke to preache the Gospell is to teache and instructe the people in faithe and good manners, be it by writing, reading, or speaking without book: And I am sure the spi­rite of God doth worke as effectually by the one of these wayes, as it doth by the other. Did not Sain [...]te Paule preache to the Romaynes, when he writte to them? was not the reading of Deuteronomie to the people a prea­ching? 2. Reg. 23. Will you so scornefullye and so con­temptuously speake of the Reading of Scripture, being a thing so fruitfull and necessarie?

But to come to the Booke, not of Common prayer mentioned in the Article, but of ordering Deacons and Ministers, wherevnto this dothe appertayne, whyche you fynde faulte with: the saying of the Bishop to him that is to be made minister is this:

[Page 160] Take thou authoritie to preache the word of God, and to minister the holy Sacramentes in the congregation, where thou shalte be so appoynted. What faulte fynde you in these wordes? Doth he giue him authoritie to reade or to preache? I take vpon me the defence of the booke, not of euery mans doings. But this you say is spoken in mockerie, bicause they may not preache, excepte they haue newe licences. Surely I thinke no man is admitted into the ministerie, but he is permitted to preache in his owne cure without further licence, excepte it be vpon some euill vsage of himselfe afterwardes, ey­ther in lyfe or doctrine. It maye be, that a man be admit­ted minister, and afterward fall into errour, or heresies, as did Iudas, and Nicolaus the Deacon, it is méete that suche should be restrained from preaching, notwithstan­ding their former licence. In all reformed Churches, I am sure this order is obserued.

That none ought publiquely to preache withoute li­cence in a Church established, and hauing Christian ma­gistrates, I haue shewed before.

In the Scriptures (you say) there is attribu­ted vnto the ministers of God, the knowledge of the heauenly misteries, and for proofe hereof, you cite the .1. Cor. 4. which is néedelesse, for it is manyfeste. And yet all haue not knowledge of them alike: no there is greate diuersitie among them touchyng knowledge of these mysteries, and yet he that knoweth least, may be profitable in the churche, according to his talent.

You goe on, and say, that therfore as the greatest token of their loue, they are enioyned to feede Gods lambes: and you alledge the .21. of Iohn, the wordes of Christ to Peter: Feede my lambes. &c. al this is true, and féeding is not onely publique preaching, but reading also of the Scriptures, and priuately exhorting, [Page 161] and that according to the gifte and grace giuen of God to euery man.

And yet you say, with these suche are admitted and accepted, as onely are bare readers, that is onely able to saye Seruice, and to minister a Sacrament. I saye this is the faulte of the man, not of the booke, for the Booke alloweth none suche. But what is this to your purpose? what kynde of reason is this? Some Byshoppes admit some vnméete ministers, therfore you wil not subscribe to the Communion booke: or there be some ministers that can not preache, therfore there is some thing in the Communion booke repugnant to the worde of God. It appeareth you had but small re­garde to that whiche you tooke in hande to proue: or that you can fynde little matter in the booke of seruice to carpe at, when you fall into suche friuolous digressions.

For reading Ministers, you bidde vs viewe these places. Mala. 2.7. Esay. 56.10. Zacha. 11.15. Math. 15.14. 1. Timoth. 3.3.

The Prophet Malachie in the second Chapter and se­uenth vse sayeth on this sorte: For the Preestes lippes should preserue knowledge, and they should seeke the law at his mouthe: for hee is the messenger of the Lorde of hostes. In whiche wordes the Prophete dothe signifye, that the Préestes ought to bée learned in the lawe, and able to instruct, whiche no man denyeth: and if there be any crepte into the ministerie, whiche are not able so to doe, it is to be ascribed either to the negligence of the Bi­shoppe, and suche as haue to doe therein, or to the neces­sitie of the tyme. But here is nothing spoken agaynste reading, for any thing that I can gather: and if any man shoulde come vnto mée, and demaunde of me any que­stion touching the lawe of God, I thinke I should bet­ter satisfie him, if I did reade the wordes of the lawe vnto him, than if I shoulde make a long tedious discourse [Page 162] of myne owne, to little or no purpose. It is the word it selfe that perceth and moueth the conscience.

I speake not this againste interpreting of the Scrip­tures, or preaching (for I knowe they be both necessary) but agaynst suche as be enimies to the reading of them.

The places in the .56. of Esay, and in the eleuenth of Zacharie, tende to the same purpose, they all speake a­gainst ignorant, foolishe, slouthfull gouernours and Pa­stours, there is nothing in them that condemneth or dis­alloweth reading of the Scriptures, or reading of pray­ers: No more is there in the fiftéenth of Matthew, nor 1. Timo. 3. reade the places, and you shall soone sée with howe little iudgement they be quoted against suche Mi­nisters, as vse to reade the Scriptures and prayers to the people. If you had sayde agaynste dumbe and vnlear­ned ministers, viewe these places, you had sayde some thing. For reading ministers, that is, for reading the Scriptures publiquely in the Church by ministers, view you these places. 1. Tim. 4. Till I come, giue attendance to reading, to exhortation to doctrine. In the which wor­des as Musculus sayth, Exprimit ordinem ecclesiasticum, quo primum ex sacris scripturis aliquid legebatur, deinde ex­hortatio & doctrina subijciebatur, He expresseth the Eccle­siasticall order, wherein first there is some thing read oute of the Scriptures, then followeth exhortation and doc­trine. Luke. 4. Where we learne that Christe béeing at Nazareth, as his custome was, went into the Synagoge on the Sabboth day, and stoode vp to reade. &c. Act. 15. it is thus written: For Moyses of olde tyme hath in euery ci­tie them that preache him, seeing hee is read in the Syna­goges euery Sabboth day. Where he also séemeth to call reading, preaching.

According to these examples and places of [...]crip­ture, the Churche of Christe euen from the beginnyng hath alwayes vsed to haue the Scripture publiquely read [Page 163] in the Churche, as a thing moste profitable, as it is be­fore by me declared: And yet you say, Reading is not feeding, but it is as euil as playing vpō a stage and worse to, for players yet learn their parts without booke, and these a mainy of them, can scarcely reade within booke.

That reading is feeding, Musculus gyueth these reasons: First, bicause it maketh the people expert and cunning in the scriptures, so that they can not be so easily deceiued with false teachers. And therfore Iosephus lib. 2. contra Appi. speaking of this commoditie of hauing the scriptures read, sayth on this sort: In vnaqua (que) septimana ad legem audiendā cōueniunt vniuersi. Nostrorū quilibet de legibus interrogatus, facilius quam nomen suū recitat. Vniuer­sas quippe mox à primo sensu discentes in animo velut inscri­ptas habemus. Euery weeke al the people come together to heare the lawe. Euery one of vs demaunded any question of the lawe can answere as readily as hee can tell his owne name. For we, learning the law euen from our youth, haue it as it were written in our memorie. Secondely, the pub­lique Reading of the Scripture is good for suche as can not reade them selues: to such lykewise as can reade, but yet haue not the bookes of the holie Scripture at home in their houses.

Thirdly, it maketh the people better to vnderstande the Sermons preached vnto them: bicause through the continuall hearing of the Scriptures read, they be ac­quainted with the wordes and phrases of the same.

Last of all, it may be, that some men be more edified by the simple reading of the scriptures, than by sermons.

But both of reading the Scriptures, and the profita­blenesse therof, I haue spoken before in the former trea­tise. I can not but maruell what these men meane, not onely in spyte and malice to ioyne with the Papistes [Page 164] against the Communion Booke, but agaynst the publike reading of the Scriptures in the Churche also: Saying that Reading is no feeding, but it is as euill as playing on a stage, and worse too: than the which no Papist coulde haue spoken more spitefully.

If there be any ministers that can scarsly reade, I de­fende them not, neyther doth the Booke of cōmon prayer allowe of them: these be but Papisticall cauillations a­gainst the puritie of our seruice and Sacraments.

As for that which foloweth, These are emptie fee­ders. &c. And the places of scripture quoted in the mar­gent, may be aptly spoken and alledged agaynst wicked, ignorant, and dumbe Pastors, not against vertuous, god­ly, learned preaching, or (as you terme them) reading ministers. And therfore I leaue them to you, and to the Papists, better to be considered of.


By this booke bare reading is 1. Cor. 3.5. good tilling, and single seruice saying is excellent 1. Cor. 3.9. building, and he is shepherde good inough, that can, as Popishe Priestes coulde, out of their Portuis saye fayrely their diuine seruice. Naye some in the fulnesse of their blasphemie haue sayde it, that muche preaching bringeth the woorde of God into contempt, and that foure preachers were inough for all London, so farre are they from thinking it necessarie, and seeking that euery congregation shoulde haue a faythfull pastor. Paule was not so wise as these politike men, when he sayd, we Rom. 10.14. can not beleeue, except [Page 165] we heare, and we can not heare without a prea­cher. &c. Seeing we may heare by reading, and so beleeue without a preacher: foolishly he spake when he sayde, he 1. Tim. 3.2 muste be apt to teach, sith euery man of the basest sorte of the people is admitted to this function, of suche as 2. Chr. 13.9 Iero­boam did sometimes make his priests. We wil say no more in this matter, but desire you to consider with vs, what small profite and edifi­cation this seely reading hath broughte to vs this thirteene yeres paste (excepte perhaps by some Circumcelion or newe Apostle, we haue had nowe and then a fleing sermon) surely our sinnes are growen ripe, our ignorance is equall with the ignoraunce Esai. 24.2. of our leaders: we are lost Zach. 11.13. they can not find vs, we are sicke, they can not heale vs, we are hungrie, they can not finde vs, except they leade vs by other mens lights, and heale vs by saying a prescript forme of ser­uice, or else feede vs with homilies, that are to homely to be set in place of Gods scriptures. But dronken they are, and shewe their owne shame, that striue so eagerly to defende their dooings, that they will not onely not acknow­ledge their imperfections, but will enforce men to allowe them.


Here is muche a doe about bare reading and sin­gle seruice saying: by like you lacke matter to make out your Uolume, when you iterate one thing so often. [Page 166] I tell you agayne, no honest, godly, or learned man euer hitherto did, or will disalowe reading of the scriptures in the Churche, or a prescript order of common prayers. Shewe any learned mans iudgement to the contrarie, shewe the example of any Christian Churche of anti­quitie, or of any late reformed Church, wherein there is not bothe reading of the Scriptures in the publike con­gregation, and a prescript order of common prayers: nay shew any one sillable in the Scriptures to the contrarie. As for your places alledged out of the. 1. Corinth. 3. vse. 5. & 1. Corin. 3. vse. 9. The one to proue that by the booke bare reading is good tilling, the other that by the same booke, single seruice saying is excellent buil­ding. &c. they shew your intollerable audacitie (I will terme it no worse) in abusing the Scriptures. In that place to the Corinth. the Apostle sayth thus: VVho is Paule then? who is Apollos? But the ministers by whom ye beleeued, and as the Lorde gaue to euery man. Howe can you gather hereof, that by the Cōmunion booke bare reading is good tylling? or how can you hereof conclude that (which I thinke you meane) that the sole and onely reading of the Scriptures is not tylling, or that the Scriptures may not be read in the open congregation by the minister? What sequele call you this? Paule and A­pollos be the ministers by whom you beléeued, as the Lord gaue to euery man: Therefore the reading of the scriptures edifie not, or it is not lawful for them to be red in the church by the minister. You come too soone from the vniuersitie to haue any great skill in logike: but belyke bicause there is mention made of tilling in the next verse of that chapter, therfore you quote it in the margent, mis­sing onely the line: for this is your vsuall maner, if you haue but one worde in a text which you vse in your booke, you quote the place, as though it made for your purpose. This is neither playne nor wise dealing.

[Page 167]In the ninth verse of that chapiter these be the words: For we togither are Gods labourers, ye are Gods husban­drie, and Gods buylding. Howe do you apply these wor­des? or howe do they proue, that by the booke of com­mon prayers, single seruice saying is excellente buylding, & that he is a shepheard good inough that can (as a Popish Priest could) out of their portuis say fayrely their diuine seruice? nay how can you possibly collecte any thing out of this texte, a­gaynst a prescripte order and forme of prayers? If you be past shame before man, yet remember that God will call you to a reckning, for thus shamefully abusing his holy scriptures. But now I remember this worde buil­ding, is in this text, and that is inough for you.

If any haue misliked often preaching, or haue sayde that much preaching bringeth the word of God into contempte, or that foure preachers were inough for all London, they are to be blamed (and that iustly) and not the booke, for it willeth no man to say so.

But if any hathe sayde, that some of those which vse to preache often, by their loose, negligent, verball and vnlearned sermons haue brought the worde of God into contempt, or that foure godly, learned, pithie, diligent, and discrete preachers mighte doe more good in Lon­don, than fortie contentious, vnlearned, verball, and rashe preachers, they haue sayde truely, and their saying might wel be iustified. Howbeit take héede yt you slaunder no man, or vniustly séeke the discredite of any, whilst you séeke to vtter your malice agaynst that godly booke. None that fauoureth Gods word (as I thinke) denieth that hea­ring the word of God is the vsuall and ordinary meanes, wherby God vseth to work fayth in vs. And that therfore [Page 168] preachers be necessarie. But the place of Sainct Paule Rom. 10. by you alledged, derogateth nothing from the reading of the Scriptures: And I thinke no learned man will denie, but that fayth commeth also by hearing the scriptures read.

The examples of suche as haue bene conuerted by rea­ding of the scriptures, and hearing of them read, be infi­nite. I knowe not whervnto this your bitternesse against reading of the scripture tendeth, except it be to confirme another opinion of the Papists, touching the obscuritie and darknesse of the Scripture, or diuers senses and vn­derstanding of the same. If you ioyne with them in that also, then I haue to say vnto you with S. Augustine, In hijs quae aperte in scripturis posim sunt, inueniuntur illa omnia quae continent fidem, mores (que) viuendi. In those things that be playne and manifest in the scriptures are al such things conteyned which pertayne to fayth and good manners. And with Hierome in Psalme. 86. Sicut scripserunt Apostoli, sic & ipse dominus: hoc est per Euangelia sua locutus est, vt non pauci intelligerent, sed vt omnes. Plato scripsit in scrip­tura, sed non scripsit populo sed paucis, vix enim intelligunt tres homines. Isti vero, hoc est principes ecclesiae, & principes Chri­stinō scripserunt paucis, sed vniuerso populo. As the Apostles writ so did the Lorde, that is, he spake by his Gospels, not that a few, but that all might vnderstande. Plato writ, but he writ to few, not to the people, for scarse three do vnder­stande him: these, that is, the Apostles writ not to few, but to the whole people. But I thinke you doubte not of this matter.

If the reading of Scriptures edifie not, what néeded Chrysostome writing vpon the .3. to the Col. so earnestly exhorte the people to get them Bybles, or at the least the newe Testament, to be as it were a continuall master vnto them to instruct them▪

What néeded ye same Chrysostome Hom. 3. de Lazaro. [Page 169] with suche vehement words, haue moued the people to reade the scriptures, declaring not only the cōmoditie of them, but the easinesse also to be vnderstood? Is not thys saying bothe auncient and true, That when we reade the Scriptures God talketh with vs: VVhen wee praye, then we talke with God? In the one and thirtie Chapter of Deuteronomie, it is thus written, Thou shalte reade this lawe before all Israell, that they maye heare it, that they maye heare, and that they maye learne, and feare the Lorde your GOD. But touching this matter I re­ferre you to that whiche I haue spoken before in the for­mer parte of youre admonition. And also I beséeche you take paines to peruse the .15. article of that notable Iewel & worthy Byshop late of Salisburye wherein he of pur­pose entreateth of this matter against Master Harding. Foolishly he spake (you say) when he said. &c. No surely but you do folishly gather ye reding is vnprofitable bycause Sainte Paule saide that a Byshop must be apte to teache: for your argument is this in effecte: a Byshop must be apte to teache, therefore the scriptures néede not to be redde to the people, which is a non sequitur.

Your place of the 2. Chronicles. 13. I haue touched be­fore, where it was alledged to the same purpose: I haue shewed how vnaptly you vse it. For Ieroboam was re­proued for making suche préests as were not of the tribe of Leui, to the whiche tribe only the préesthood was then tyed, now it forceth not of what stocke or tribe he is that is admitted to the ministerie, so that other qualities re­quired of a minister be in him.

You will say no more in this matter but de­sire vs to consider with you, what small pro­fite and edification, this silly reading hath brought to vs these thirtene years past. &c. And what can you tell howe much it hath profited? I thinke very much: but the lesse bycause of your cōtentiousnesse: [Page 170] For by the factiōs that you haue stirred, many be brought into a doubte of religion, many cleane driuen backe: and no doubte the frutes of the Gospell would haue muche more appeared, if you had not made this schisme in the Churche, a perpetuall companion, but yet a deadly eni­mie to the Gospell.

I know not what you meane by your Circumceliō, or newe Apostle: If you meane such as preach in di­uers places as they be called, or as they sée occasion, I sée not with what honest zeale, or godly affection, you can call them in derision Circumcelions or newe Apo­stles. Some such haue done more good with their fly­ing sermons (as you terme them) than you haue done with your rayling libels. But as I said in the beginning I will not aunswere wordes but matter, although I am constrained to do otherwise, you are so full of words, and barren of matter.


Homilies.The second reason. In this booke also it is ap­pointed that after the creede if there be no ser­mon, an homely must followe either already set out, or herafter to be set out. This is scarce plaine dealing, that they would haue vs to con­sent vnto that which we neuer sawe, & whiche is to be set out hereafter, we hauing had such cause alreadye to distrust them by that whiche is already set out, being corrupt and strange to mainteine an vnlearned & reading ministrie. And sith it is plaine that mens works oughte to be kepte in, and nothing else but the voyce of God and holy scriptures, in which only are con­teined [Page 171] 2. Ti. 3.6.17 2. Pet. 1.20. Rom. 1.16. 1. Co. 1.18. &c al fulnesse and sufficiencie to decide con­trouersies, must sounde in hys Churche, for the very name Apocrypha testifieth, that they ought rather to be kepte close, than to be vt­tered.


Your seconde reason in fewe wordes is this: In the booke of common prayer it is appointed that after the creede if there be no sermon an Homi­ly must followe, either already set out or here­after to be set out, but you knowe not what wil here­after be set out, therefore you will not subscribe.

You haue no cause to suspecte any thing touching reli­gion set out by publique authoritie (for so is the booke) or hereafter to be set out by cōmon authoritie. Hi­therto you are not able to cōuince any homily set out by cōmon authoritie, of any error, and therefore you ought not to be suspicious of any that is to come. If any Homi­ly shall hereafter be sette out, wherein you mislike any thing, you néede not to reade it, the boke doth not appoint you this or that Homily to read, but some one which you like best. But what néede you to be scrupulous in thys matter? if you be disposed to preach, then néede you reade no Homily at all; therefore this is no reason.

This assertion (that in the holy scriptures is cō ­teyned al fulnesse to decide controuersies) if you meane controuersies in matters of fayth and in matters touching saluation, is very true, but you haue vsed little discretion in quoting some places to proue the same.

I finde no faulte with you for citing the sixte verse of the 2. Timo. 3. for the 16. verse, that is but a small ouer­sight, and it may bée in the Printer: But howe doe you [Page 172] conclude this assertion of the words of Peter. 2. epist. ca. 1. verse. 20. which be these, so that ye first knovve that no prophecie of the scripture is of any priuate motion: For this place only proueth that the scriptures be not of men but of the holy Ghost: it speaketh nothing of the suffici­encie of the Scripture.

That place also. 1. Cor. 1. is not fitly applyed to this purpose: there is scripture sufficient directly to proue the sufficiencie of scripture, so that you shoulde not haue née­ded to giue the aduersarie occasion to carpe at the vnapt­nesse of these places for that purpose.

Homelies contayning doctrine agréeable to the scrip­tures, be of the same nature that sermons be: Wherfore if it be not lawfull in the Church to reade homilies, nei­ther is it lawfull to preach Sermons: The reason is all one, neyther is there any difference, but that Homilies be read in the booke, Sermons sayde without the booke.

Homilies are pithie, learned, and sound: sermons oftē ­times be words without matter, vnlearned, erronious: But of reading Homilies in the church I haue somthing spoken before, now it shal be sufficient only to set down Master Bucers iudgemente of this matter in his notes vppon the Communion booke, which is this. It is better that vvhere there lacks to expound the scriptures vnto the people, there shoulde be Godly and learned Homilies readde vnto them, rather than they shoulde haue no ex­hortation at all in the administration of the supper. And a little after: there be too fevve Homilies, and too fevve points of religion taught in them: vvhen therefore the Lord shall blesse this kingdome vvith some excellent prea­chers, lette them be commaunded to make moe Homilies of the principall points of religion, vvhich may be readde to the people, by those pastors, that cannot make better themselues.


In this booke days are ascribed vnto saints, and kepte holy with fastes on their euens, and prescripte seruice appointed for them, whiche beside that, they are of many superstitiously kept and obserued, and also contrarie to the cō ­maundement Exod. 20.9 Exod. 23.12 Deut. 5.13 Esay. 1.1013 14 Leuit 23.3 2. Esdr. 1.13 Rom. 14.6 Gala. 4.10.11 of God, Sixe dayes thou shalt laboure: and therefore we for the superstition that is put in them, dare not subscribe to allowe them.


This is contained in your first reason and there aun­swered. Your collection hangeth not togither, for howe followeth this: these holydayes be superstitiously obserued of some, therefore you may not allow them. Why shoulde other mens superstition hinder you from lawfully vsing a lawfull thing? The Saboth day is su­perstitiously vsed of some, so is the church, so is ye Créed, & the Lords prayer, and many things else, and yet I hope you will subscribe to them. You heape vp a number of places in the margent to proue that which no man doub­teth of, that is this portiō of the commaundement, Sixe daies shalt thou labour &c. The meaning of which wordes is this, that seing God hath permitted vnto vs sixe days to do our owne works in, we ought the seuenth day wholy to serue him. This is no restraint for any man from seruing of God any day in the wéeke else. For the Iewes had diuers other feasts whiche they by Gods appointmente obserued, notwithstanding these wordes Sixe dayes. &c.

[Page 174]Euery man hath not bodily laboure to doo, but may serue God aswell in these sixe dayes, as in the seuenth. And certenly he doth not by any means break this com­maundement, which abstayneth in any of these six dayes from bodily laboure to serue God. For this is the com­maundement. (Remēber that thou kepe holy the Saboth day) as for this (Sixe dayes thou shalt vvorke) is no com­maundemente, but tendeth rather to the constitution of the Saboth, than to the prohibiting of rest in any other day appointed to the seruice of God: And it is as muche as if he shoulde say, sixe dayes thou maist worke, and so do some translate the Hebrew worde.

The place alledged out of the first of Esay is far from the purpose, there is not one worde there spoken of any holy dayes dedicated to Saintes, but only the Lorde signifieth, that their sacrifices, and feaste dayes were not acceptable to him, bycause they were done in hipocrisie, and without faithe, so that he reproueth modum not factū, their manner of sacrifising, (that is) their hipocriticall kinde of worshipping him.

In the 2. Esdras. 1. in the place by you quoted, I sée not one word that may serue for your purpose, the words you quote be these, I haue led you thorovve the Sea, and haue giuen you a sure vvay since the beginning, I gaue you Mo­ses for a guide and Aaron for a preest.

In the 14. to the Rom. the Apostle speaketh nothing of our holydaies, but of such as were obserued among the Iewes, and abrogated by the comming of Christ. And yet in that place the Apostle exhorteth, that we which be strong, shoulde not dispise them that are weake, nor con­demne them, though they vse not the christian libertie in dayes and meates.

That in the fourth to the Galath. Ye obserue dayes, month [...]s, and times, and yeares. &c. Saincte Augustine ad Ianuarium, epistola. 119▪ expoundeth on this sort, Eos incul­pat, [Page 175] qui dicunt non proficiscar quia posterus dies est, aut quia luna sic firtur, vel proficiscar vt prospera cedant, quia ita [...]se habet positio syderum, non agam hoc mense commertium, quia illa stella mihi agit mensem, vel agam quia suscepit men­sem. I knowe there be other that do otherwise expounde that place (and that truly) euen as they do also that in the 14. to the Rom. of certaine Iewish feasts, as Sabboths, new moones, the feasts of Tabernacles, the yeare of Iu­bilie and such like abrogated by the Gospell, and yet su­perstitiously obserued of some. But these places can by no meanes be vnderstood of the dayes obserued by vs and called by the names of Saincts dayes, for they were or­deyned since the writing of this epistle.

And that you maye vnderstande the difference be­twixte the festiuall dayes obserued of the Papists, and the dayes allowed nowe in this Churche, it is to be con­sidered: First, that their Saincts dayes were appointed for the honoring and worshipping of the Sainctes, by whose names they were called: ours be ordeyned for the honoring of God, for publique prayer, and edifieng the people by reading the scriptures, and preaching: neyther are they called by the name of any Saincte in any other respecte, than that the scriptures which that day are read in the Church, be concerning that Saincte, and contayne either his calling, preaching, persecution, martirdome, or such like.

2. The Papistes in their Sainctes dayes prayed vnto the Sainctes: we onely praye vnto God in Chri­stes name.

3. They hadde all thinges done in a straunge toung, wythoute any edifieng at all: Wée haue the pray­ers and the Scriptures readde in a tongue knowne, whyche cannot bée withoute great commoditie to the hearers.

[Page 176]4. To be shorte: they in obseruing their dayes, think [...] they merite thereby something at Gods hands: we in ob­seruing our dayes, are taught farre otherwise.

The Church euen from the beginning, hath obserued such feasts, as it may appeare in good writers.

Ierome writing vppon the fourth Chapiter to the Ga­lathians saith on this sorte. If it be not lawfull to obserue dayes, monethes, times, and yeares, we also fall into the like faulte which obserue the passion of Christ, the Saboth day and the time of lent, the feastes of Easter, and of Penthe­cost, and other times appointed to Martirs, according to the manner and custome of euery nation: to the whiche he that will aunswere simply, will say that our obseruing of dayes is not the same with the Iewishe obseruing, for we do not celebrate the feast of vnleauened or sweete breade, but of the resurrection and death of Christ, &c. and leaste the confused gathering together of the people, should dy­minishe the faith in Christe, therefore certaine dayes are appointed that we mighte all meete togither in one place, not bycause those daies be more holy, but to the intente that in what day soeuer we meete, we may reioyce to see one another. &c.

Augustine in like manner. li. 18. de ciuitate dei cap. 27. saith that we honor the memories of Martirs, as of holy men, & such as haue striuen for the truth euē to death. &c.

The same Augustine in his booke contra Adaman­tum Manachi [...]i discip. cap. 16. expounding the wordes of the Apostle, ye obserue dayes, yeares, and tymes wri­teth thus. But one maye thynke that he speaketh of the Sabaothe: doe not we saye that those tymes oughte not to bee obserued, but the thinges rather that are signified by them? for they did obserue them seruilely not vnderstāding what they did signifie and prefigurate, this is that that the Apostle reproueth in them, and in al those that serue the creature rather than the Creator, [Page 177] for we also solemnely celebrate the Sabboth day and Ea­ster, and all other festiuall dayes of Christians: but bicause we vnderstande whervnto they do appertayne, we obserue not the times, but those things which are signified by the times. &c.

Other reformed Churches also haue dayes ascribed to Saincts aswell as we, as it may appeare by these words of Bullinger, writing vpon the .14. to the Rom. In the aun­cient writers, as Eusebius and Augustine, thou mayst find certayn memorials apoynted to certayn holy men, but af­ter another manner, not muche differing from ours, whi­che we as yet retayne in our Churche of Tigurie, for we celebrate the Natiuitie of Christ, his circumcision, resur­rection, and ascention, the comming of the holy ghost, the feasts also of the virgin Mary, Iohn Baptist, Magdalene, Steuen, and the other Apostles, yet not condemning those which obserue none, but onely the Sabboth day. For peru­sing old monuments, we finde that this hath alwayes bene left free to the churches, that euery one should follow that in these things, that should be best and most conuenient.

Caluine in like maner writing vpon the fourth to the Galath. dothe not disalow this kinde of obseruing dayes: his words be these. VVhen as holynesse is attributed to dayes, when as one day is discerned from another for reli­gion sake, when dayes are made a peece of diuine worship, then dayes are wickedly obserued. &c. But when we haue a difference of dayes, laying no burden of necessitie on mens consciences, we make no differēce of days, as though one were more holy than another, we put no religion in them, nor worshipping of God, but only we obserue them for order and concorde sake, so that the obseruing of dayes with vs is free, and without all superstition. And agayne vpon the .2. to the Coloss. But some will say, that we as yet haue some kind of obseruing dayes: I answere that we ob­serue them not, as though there were any religion in them, [Page 178] or as thoughe it were not then lawfull to labour, but we haue a respect of pollicie and orders, not of dayes. And in his institutions vpon the fourth commaundement: Nei­ther do I so speake of the seuenth day, that I would binde the Church onely vnto it, for I do not condemne those Churches which haue other solemne dayes to meete in, so that they be voide of superstition, which shal be, if they be ordeyned onely for the obseruing of discipline and order.

Master Bucer in his Epistle to master Alasco, speking of holy dayes, sayth, that in the Scriptures there is no ex­presse commaundement of them: it is gathered notwith­standing (sayth he) from the example of the olde people that they are profitable for vs, to the encrease of godly­nesse, which thing also experience proueth.

To be short, Illiricus writing vppon the fourth to the Gala. maketh this diuision of obseruing dayes & times.

The first is natural, as of sōmer, spring time▪ winter▪ &c. 1 time of planting, time of sowing, time of reaping. &c.

2 The seconde is ciuill.

The thirde Ecclesiasticall, as the sabboth day, and other 3 dayes, wherein is celebrated the memorie of the chiefe hi­stories, or acts of Christ, which be profitable for the in­struction of the simple, that they may the better remēber when the Lorde was borne, when he suffred, when he as­scended vp into heauen, & be further taught in the same.

4 The fourth superstitious, when we put a necessitie, worshipping, merite, or righteousnesse in the obseruing of time: and this kinde of obseruing dayes and times is onely forbydden in this place.

Thus you sée by the iudgements of all these learned men, that days ascribed to saincts, is no such mat­ter, as ought to make men seperate them selues from the Church, and abstayne from allowing by subscription so worthy & godly a booke as the booke of common praier is, much lesse to make a schisme in the Church for the same.

[Page 179]Touching fasting on the euens of suche feastes, or ra­ther absteyning from flesh, you know it is not for religi­on, but for pollicie, and as I thinke, the same is protested in that Acte, where suche kinde of absteyning is establi­shed: and therfore these be but slender quarels picked to disalowe suche a booke.


The fourth reason. In this booke we are enioy­ned to receyue the Communion kneeling, whi­che beside that it hath in it a 1. Thes 5.22 Exod. 12.11. shewe of Papi­strie, dothe not so well expresse the mysterie of this holy Supper. For as in the olde Testa­mente, eating the Pascall Lambe standing, signified a readinesse to passe, euen so in the re­ceyuing of it nowe sitting Mat. 26.20. Mar. 14 18 Luc. 22 14. Iohn. 13.28. according to the ex­ample of Chryste, we signifie reste, that is, a full fynishing thorough Chryste Gala 4.10. Gal. Hebr. in ma­ny places. of all the ce­remoniall Lawe, and a perfecte worke of re­demption wroughte, that giueth reste for e­uer. And so we auoyde also the daunger of I­dolatrie, whiche was in tymes paste too com­mon, and yet is in the heartes of many, who haue not as yet forgotten their breaden God, so slenderly haue they ben instructed. Agaynst whiche wee may sette the commaundemente, Thou Exo. 20.5. shalte not bowe downe to it, nor wor­ship it.


Surely this is a sore reason, the booke of Common prayers requireth kneeling at the Communion, Ergo it is not to be allowed.

[Page 180]That knéeling is not to be vsed, you proue on this sort: Kneeling is a shewe of papistrie, and dothe not so well expresse the misterie of the Lords supper: therefore not to be vsed.

Of knéeling at the Communion I haue spoken before, now therfore I will onely note in one worde or two the slendernesse of this argument.

You say, knéeling is a shewe of euill, and for proofe thereof you alledge. 1. Thessa. 5. Absteyne from all appa­rance of euyll. Howe followeth this, the Apostle willeth vs to abstayne from all apparaunce of euill: Therefore knéeling at the Communion is a shew of euill. But your meaninge is, that bicause the Papistes knéeled at the sa­cring of the Masse, (as they called it) therefore we may not knéele at the receiuing of the Communion: you may as well say, they prayed to images and saincts knéeling, therfore we may not pray knéeling.

There is no such perill in knéeling at the Communion as you surmise, for the gospeller is better instructed than so grossely to erre: And as for the learned Papiste he is so farre from worshipping, that he disdayneth that holy Communion, iesteth at it, and either altogither abstey­neth from comming vnto it, or else commeth onely for feare of punishement, or pro forma tantum, for fashion sake: and the moste ignoraunt and simplest Papist that is, knoweth that the Communion is not the Masse, nei­ther do they sée it lifted vp ouer the Priestes heade, with suche great solemnitie as they did, when they tooke it to be their God. No truely, the contempt of that misterie is more to be feared in them, than worshipping: and to be short, if they be disposed to worship, they will aswel wor­ship sitting, as knéeling. But they are farre from suche an opinion of the bread and wine in the blessed Communi­on: for they make no accompt at all of it.

You say, sitting is the moste meetest gesture, [Page 181] bycause it signifieth rest, that is a full finishing thorowe Christ of all the ceremoniall lawe. &c. What? are ye nowe, come to allegories and to significa­tions? Surely this is a very papisticall reason. Nay then we can giue you a great deale better significations of the Surplesse, of crossing, of the ring in mariage, and many other ceremonies, than this is of sitting. I praye you in the whole Scripture, where dothe sitting sygnifie a full finishing of the ceremoniall lawe, and a perfect worke of redemption that giueth rest for euer? If allegories please you so well, let vs haue eyther standing, which signifieth a readinesse to passe (vsed also in the eating of the Passe­ouer) or knéeling, whiche is the proper gesture for pray­er and thankes giuing, and signifieth the submission and humblenesse of the mynde. But you say, Christ sat at his Supper, therfore we must sitte at the receyuing of the Supper: You may as well say, Christ did celebrate his Supper at night, after Supper to twelue, onely men, and no women, in a parlour, within a priuate house, the thursday at night before Easter, therfore we ought to re­ceyue the Cōmunion at night, after supper, being twelue in number, and onely men, in a parlor, within a priuate house, the Thursday at nighte before Easter. But who séeth not the non sequitur of this argument?

The places written in youre margent to proue, that Christ did sitte at Supper be néedlesse, and were vsed for the same purpose before, where I haue also spoken my opinion of kneeling.

If you cite the Gal. 4. and 5. and the Epistle to the Hebrues, in many places to proue, that sitting signifieth rest, that is, a full finishing of the ceremoniall law: you do but delude the readers, and abuse the Scriptures, for there is no suche matter to be founde in them: If you al­ledge them to proue that Christe is the full finishing of the Ceremoniall lawe, you take vpon you to proue that [Page 182] which no man de [...]teth of, & is very far frō your purpose.

You note also the .20. of Exodus: Thou shalt not bow downe to them nor worship them, to proue that we may not knéele at the Communion: but how fitly, euery child may iudge: for what sequele is there in this argument? God in the second commaundement forbiddeth worship­ping of Images, therfore we may not receyue the Com­munion knéeling.


Halfe com­munion.The fift. As for the halfe communion, whiche is yet appointed like to the commemoration of the Masse, we saye little of it, sauing that wee may note, howe neare the translatour bounde him selfe to the massebooke, that woulde not o­mit it. Wee speake not of the name of Prieste, wherwith he defaceth the minister of Christe, (bicause the priest that translated it, would per­haps fayne haue the minister of Christ to be ioy­ned with him) seing the office of priesthoode is ended christ being the last priest that euer was. To call vs therfore priests as touching our of­fice, is eyther to call back agayn the olde priest­hode of the lawe, whiche is to denie Christe to be comen, or else to keepe a memorie of the Po­pish priesthod of abhomination stil amongst vs. As for the first, it is by▪ Hebr. 5.1.6. Hebr. 9.11. Christe abolished, and for the seconde it is of Antichriste, and there­fore wee haue nothyng to doe with it. Suche ought to haue Eze. Ierem. 23. Hebr. 5 4. no place in our Church, neyther are they ministers of Christe, sente to preach his Gospell, but priestes of the Pope to sacri­fice [Page 183] for the quicke and the dead, that is, to tread vnder their feete the bloud of Christe. Suche oughte not to haue place amongest vs, as the scriptures manifestly teache. Besides that we neuer reade in the newe Testament, that thys worde Priest, as touching office, is vsed in the good parte.


I know not what you meane by the halfe commu­nion, I finde no such worde in the Cōmunion booke: If you meane the communion in one kinde, you speake vn­truely and slaunderously of the booke, and of this whole Church: If you meane the scriptures and prayers appoin­pointed to be read when there is no communion, then do you vniustly liken them to the cōmemoration of the Masse, being most fruteful scriptures, & godly prayers.

The name of Priest néede not be so odious vnto you as you would séeme to make it. I suppose it commeth of this worde Presbyter, and not of Sacerdos, and then the matter is not great.

The Priest or priests that translated this book, be not so scornefully to be taunted: I thinke some of them haue ended their lyues in the fyre, and all of them singu­ler both in lyfe, religion, and learning: Speake not so contemptuously of so worthie men: vtter not youre hau­tie stomackes with so spitefull wordes towardes youre superiours and betters, least you proue your selues to be in the number of those, of whome Saincte Paule spea­keth. 2. Tim. 3. vse. and Iudas in his epistle vse. 8. It is true that the presthod of the old law is abolished, but the place of Scripture noted in your margent proueth it not. For Hebrues. 5. Paule doth shew why the highe [Page 184] Prieste was ordeyned, and what were his offices: But hée speaketh nothing of the abolishing of the Priesthoode. I muse what you meane thus vnnecessarily to paynte youre margent, and that with so little iudgemente and lesse discretion. The ninth to the Hebrues is some thing to the purpose, but néedlesse.

Touching popish Priests (as you call them) whether they ought to haue any place in our Church or no, I haue spoken before, where I haue also answered your margi­nall notes concerning that matter.

You farre ouershotte your selfe in my opinion, when you set it downe, that you neuer read in the newe Testament this worde Priest, touching office to be vsed in good parte. What say you to the fourth to the Hebrues? vse. 14. Seeing then that we haue a greate high priest which is entred into heauen Iesus Christe, &c. And vse. 15. For we haue not a hye priest whiche can not be touched with the feeling of oure infirmities, but. &c. And chap. 5. vse. 6. Thou art a priest for euer. &c. And A­pocalips. 5. 1. Peter. 2. But what shoulde I trouble you with a tedious heaping vp of Scriptures? Shew me one place in this Epistle, yea in the whole newe Testament where this worde priest is taken in euill parte, touching office. Truly eyther you are farre deceyued, or else my vnderstanding fayleth mée. I condemne that office and institution of sacrificing for the quicke and the deade with you, and I knowe it is condemned in the scriptures manyfestely, and namely in the ninthe and tenthe to the Hebrues.


Sixthly, in this booke three or foure are al­lowed for a fit number to receyue the Commu­nion, and the Prieste alone together with one [Page 185] more, or with the sicke man alone, may in tyme of necessitie, that is, when there is any com­mon plague, or in tyme of other visitation, mi­nister it to the sicke man, and if he require it, it may not bee denyed. This is not I am sure, lyke in effecte to a priuate Masse: that Scrip­ture Mat. 26.27. Mar. 14.23 drinke ye all of this, maketh not against this, and priuate Communion, is not agaynst the Scriptures.


How vntruly these mē charge ye church wyth priuate cōmunions, I haue shewed before. The place of scripture here alledged, to proue ye thrée or foure be not a sufficient number to cōmunicate is this, drinke ye all of this. Matth. 26. Mark. 14. Which may as well be applyed to proue that ten, twentie, fortie, is no sufficient number: I know not what your meaning is, except you thinke no number sufficient, vnlesse all do communicate together, bicause Chryst sayde, Drinke ye all. This texte proueth that all ought to be partakers of the Lordes cup, but it dothe not determine any certaine number of communi­cantes. I knowe there be some of the olde fathers, as Basilius Magnus, whiche woulde not haue fewer com­municants than twelue. But of the number of Com­municantes there is nothing determined in Scripture, neyther is it materiall so that there be a number, that it may be a communion.


The seuenth. And as for priuate baptisme, that will abyde the touchstone. Mat. 28.19. Go ye sayth Christ, and teache, baptizing them. &c. Now teaching is diuorced from communions and sacraments. [Page 186] They may go alone without doctrine. Women that may 1. Cor. 14.34. 1. Tim. 2.11. not speake in a congregation, maye yet in tyme of necessitie minister the sacrament of Baptisme, and that in a priuate house. And yet this is not to tye necessitie of saluation to the sacramentes, nor to nousell men vp in that opinion. This is agreable with the scriptures, and therfore when they bring the baptised child they are receyued with this special commenda­tion: I certifie you, that you haue done well and according to due order. &c.

But nowe we speake in good ear [...]est, when they answer this, let thē tel vs how this geare agreeth with the scriptures, and whether it be not repugnant, or against the worde of God?


Of priuate Baptisme I haue spoken before, here is nothing alledged agaynst it, but the. 28. of Math. Go ye and teache, baptizing them. &c. which texte dothe proue, that it was a portion of the Apostles office to baptise, but in what place, at what tyme, howe many at once, is not there prescribed, and therfore priuate Baptisme may abide this touchestone for any thing that I sée to the contrarie.

You say vntruly when you do affirme, that teaching in this Churche is diuorced from communions and sacraments, but such forged slaunderous spéeches be vsuall to you. Of this matter also I haue spoken in the former parte.

You say, women that may not speake in a con­gregation, may yet in tyme of necessitie mini­ster [Page 187] the sacramente of Baptisme, and that in a priuate house. And to proue that womē may not speak in a cōgregation you quote. 1. Co. 14. 1. Tim. 2. wheras you should rather haue proued, that women may not in time of necessitie minister baptisme, for that is the question, and not the other. But hereof I haue also spoken my opi­nion before. Women may speake in the congregation, if necessarie occasion doe require, as maister Caluine tea­cheth in his Institutions chap. 13. secti. 32.

And yet (you say) this is not to tye necessitie of saluation to the Sacramentes: nor to nousell men vp in that opinion, no surely, no more than it is to teach, that children ought to be baptized, and not to ta­rye vntill such tyme as they be able to answere for them selues. You shoulde haue proued this to be repugnant to the Scriptures, bicause you saye it is, and therefore you refuse to subscribe. When you set downe the Scriptures to the whiche it repugneth, if it fall oute so in déede, you shall haue me a conformable aduersarie: I will say with Saint Augustine, Errare possum, haereticus esse nolo: and I would to God you coulde learne that lesson.


The eyght. The publique Baptisme, that al­so is full of childishe and superstitious toyes. First in their prayer they say, that God by the Baptisme of his sonne Iesus Christe, didde sanctifye the floude Iordane, and all other waters, to the mysticall washyng awaye of syn, attributing that to the signe which is 1. Iohn. 1.7. Act. 20.28. Rom. 3.24. pro­per to the worke of God in the bloud of Christ, as thoughe vertue were in water to washe awaye synnes. Secondlye, they requyre a [Page 188] promyse of the Godfathers and godmothers, (as they terme them) whyche is not in Rom 7.15.18 21. Rom. 9.16. theyr powers to perfourme. Thyrdely, they pro­phane holie Baptisme, in toying foolishly, for that they aske questions of an infant, whiche can not aunsw [...]re, and speake vnto them, as was wonte to bee spoken vnto men, and vnto suche as beeing conuerted, answered for them selues, and were baptised. Whyche is but a mockerie Galath. 6.7. of God, and therefore agaynste the holie Scriptures. Fourthly, they doe supersti­tiously and wickedly institute a newe Sacra­ment, whiche is proper to Christe onely, mar­king the chylde in the forehead with a Crosse, in token that hereafter he shall not be ashamed to confesse the fayth of Christ. We haue made mention before of that wycked diuorse of the worde and Sacramentes. We saye nothing of those that are admitted to be witnesses, what yll choyce there is made of them, howe cōueni­ent it were, seing the children of the faithful on­ly are to be baptised, that the father should and mighte, if conueniently, offer and presente his childe to be baptised, making an open confession of that faith, wherin he would haue his childe baptised, and howe this is vsed in well orde­red Churches.


The superstitious toyes you fynde in publique Bap­tisme be these.

[Page 189]First, that in our prayer we say, that God by the baptisme of his sonne Iesus Chryste, did san­ctifie the floud Iordan and al other waters, to the misticall washing away of sinne.

The seconde is, that we require a promise of the godfathers and godmothers, which is not in their powers to perfourme.

The thirde, that we aske questions of Infants, which can not answere and speake. &c.

The fourth, that we marke the chylde in the forehead with a crosse, making thereby a newe sacrament. &c.

The fifth, that we make an euill choyse of those that are to be admitted witnesses. &c.

By the first you say, that wee attribute to the signe that which is proper to the worke of god in the bloud of Chryst, as though vertue were in water to washe away sinne.

You know very wel that we teache farre otherwise, and that it is a certayne and true doctrine of all suche as do professe the Gospell, that the outwarde signes of the sacramente, doe not conteyne in them grace, neither yet that the grace of God is of necessitie tyed vnto them, but onely that they be seales of Gods promises, notes of Christianitie, testimonies and effectuall signes of the grace of God, and of our redemption in Chryste Iesus, by the which the spirite of God dothe inuisibly worke in vs, not onely the increase of fayth, but confirmation also.

You vnderstand likewise, that this difference there is betwixt these externall elements, béeing selected to be sa­cramental signes (that is, betwixt water in baptisme, and common water, bread and wine in the Eucharist, and vsuall bread and wine) that these nowe be sacraments, [Page 190] sanctified to an other vse, to a spirituall vse, to the nori­shing of fayth, and féeding of the soule, to be instruments of the holy ghost, by the which as by instruments we be fed to eternall life. Furthermore, you can not be igno­rante, that whosoeuer contemneth these external signes, and refuseth them, can not be a member of Chryst, nei­ther yet saued.

Last of all you haue learned, that there is suche a simi­litude betwixte the signes, and the thing signified, that they are not onely in Scripture vsually called by the names of those things whereof they be Sacraments (as breade the body of Chryst, and water regeneration) but also that the contumelie or contempt done to the one, dothe redounde to the other, that is, the contempt of the signes, is the contempt of the things signified, and ther­fore S. Paule sayth. 1. Cor. 11. He that eateth and drin­keth vnworthily, eateth and drinketh his owne damna­tion. Non dijudicans corpus domini. And Christ, Iohn. 3. Except a man be borne of water and the spirite, he can not enter into the kingdome of heauen.

These things béeing considered, it is no superstitious toy, but a godly and true saying, that Chryste hath san­ctified all waters (vsed in baptising) to the mysticall washing away of sinne, not ascribing, or attributing washing away of sinne to the externall element, any otherwise, than instrumentally, or in any other respecte than for the similitude that Sacraments haue with the things wherof they be Sacraments: for we knowe that wicked men may receyue these externall signes, and yet remayne the members of Sathan. It is certaynely true, that the mistical washing away of sinne is pro­per to the worke of God in the bloud of Christ, and for that purpose you might haue alledged much more playner & directer places of scripture than most of these which you haue noted in your margent: but I think your [Page 191] meaning is not therfore to cōtemne the outward signes and sacraments, as the heretikes called Messalians did.

The seconde thing you mislike, is that we require a promise of the godfathers and godmothers, which is not in their powers to perfourme: to this cauillation I haue answered before, and haue decla­red, both out of Dionysius Areopagita, and August. why they answere so in the infants name, and why they make that promise, which I thinke they performe sufficiently, if they pretermit nothing that lyeth in thē to the perfor­maunce therof: and so sayth Dionisius, for suche promi­ses are not made absolutely, but quantum in nobis est.

To proue that it is not in the godfathers to perfourme that which they promise, you quote the saying of sainct Paule to the Rom. cap. 7. vse. 15. I allovv no that vvhiche I do, for vvhat I vvould that I do not, but vvhat I hate that I do. And vse. 18. For I knovve that in me, that is, in my flesh, dvvelleth no good thing, for to vvil is present vvith me, but I finde no meanes. &c. And. vse. 21. I finde then by the lavv, that vvhen I vvould do good, euill is present vvith me. In al these places the Apostle declareth, that infirmi­ties remayne, euen in the faythfull, by reason of the flesh, and that they can not come to suche perfection in thys lyfe, as they do desire. But howe doe these places proue that godfathers are not able to perfourme that whiche they promise for the Infante? truely these proofes are too farre fetched for my vnderstanding. In the ninth to the Romanes, the Apostle sayth: That it is not in him that willeth, nor in him that runneth, but in God that she­weth mercy. In the which words he sheweth that ye cause of our election, is not in our selues, but in ye mercy of god. But what is this to ye promise of godfathers made at the baptizing of infants? if you would haue a man to promise nothing, but that which is in his power to performe, then must you simply condemne all promises made by man: [Page 192] for there is nothing in his power to perfourme, no not mouing of his foote, not comming to dynner or supper. &c. Therefore as all other promises be made with these se­crete conditions, if God will, so muche as lieth in me, to the vttermoste of my power, if I liue. &c. so is the promise in baptisme made by the godfathers likewise.

To the thirde superstitious toy (as you call it) that is, the questions demaunded of the Infant at the time of baptisme, I haue also answered out of sainct Augustine, in the first parte: where it may also appeare that this maner of questioning was vsed in the baptising of infants long before Augustines time, for Dionisius Areopagita maketh mention of them in like maner.

To proue that this questioning with the infant, is a mocking of God, you quote Galath. 6. vse. 7. Be not de­ceiued, God is not mocked, for whatsoeuer a man soweth, that shall he reape. Paule in this place taketh away ex­cuses, which worldlings vse to make for not nourishing their Pastors, for no fayned excuse will serue, bicause God is not mocked: But what is this to be questioning with infants? howe followeth this? God is not mocked, Ergo he that questioneth with infants, mocketh God. Truely you mocke God, when you so dallie with hys scriptures, and séeke rather the glory of quoting of many places of scripture, than the true applying of any one.

Concerning ye fourth toy, that is, crossing the child in the forehead, which you call wicked and super­stitious, I haue before declared master Bucers opinion: It may be lefte, and it hath bene vsed in the primatiue Churche, and may be so still, without either superstition or wickednesse: neither dothe it any more make a sa­crament (bicause it is in token that hereafter he shal not be ashamed to confesse Christe crucified) than your sit­ting dothe at the Communion in token of rest, that is, a full finishing through Chryst of the ceremoniall law. &c. [Page 193] I thinke you knowe that euery ceremonie betokening some thing, is not by and by a sacramente, and therefore here is as yet no wicked diuorse of the worde and sacra­ments, excepte it be made by you.

Touching the last, whiche you rethorically say you will speake nothing of, that is, the euill choise of witnesses, I thinke in parte it is true, but you speake that without the booke, and therefore without my com­passe of defence. For I meane not to take vppon me the defence of any abuse within the booke, (if there be any) much lesse without the booke.

But I know not wherto this tendeth that followeth, that is, Howe conuenient it were, seing that the childrē of the faithful only are to be baptised &c. Do yée not comprehend those vnder the name of faithful whiche be baptised? For else it passeth mans vnderstan­ding, to knowe who be faithfull in déede, bycause the vn­beleuers may make a confession of faith in wordes: And in this worlde it cannot certainely by man be determi­ned, who among Christians be faithfull, who be vnfaith­full. I praye you aunswere me this one question: If a childe be founde, whose father and mother be vnknowne (as it hath happened sometimes in our remembraunce) will you not baptise it, bycause the parents be not foorth comming to make a confession of their faith? or bycause the sounde faith of the parents is vnknowne? But here­of I haue spoken in another place.


The ninth. As for matrimonie that also hath corruptions to many, it was wont to be coun­ted a sacramente, and therefore they vse yet a sacramental signe, to which they attribute the [Page 194] vertue of wedlocke. I meane the wedding ring, whiche they fowlly abuse, and dallye withall, in taking it vp and laying it downe: In putting it on, they abuse the name of the Trinitie, they make the newe married man ac­cording to the Popish forme, to make an idoll of his wife, saying, with this ring I thee wed, with my body I thee worship. &c. And bycause in popery no holy action maye be done without a masse, they enioyne the married persons to re­ceiue the Communiō, (as they do their bishops and priests when they are made) &c. Other pet­tie things out of the booke we speak not of,Abuses ac­cidentall. as that women, contrary 1. Cor. 11.5. to the rule of the Apo­stle, come, and are suffered to come bareheaded with bagpipes & fidlers before thē, to disturbe the cōgregation, and that they must come in at the great dore of the church, else all is marred.


The firste thing you mislike in matrimonie is the ring, whiche you call a sacramentall signe, and vn­truly say that we attribute the vertue of wed­locke therevnto: I knowe it is not materiall whether the ring be vsed or no, for it is not of the substance of ma­trimonie, neither yet a sacramentall signe, no more than sitting at Communion is, but only a ceremonie, of the which, Master Bucer (writing his iudgement vppon the first Communion booke set out in the time of King Ed­ward) saith on this sort: Subijeitur alius ritus, vt annulum. &c. There is another rite and ceremonie vsed, that the bridegroome should lay vpon the booke the ring, or any [Page 195] other signe or token of vvedlocke, be it golde or siluer vvhich he vvill giue to his vvife, and from thence the mini­ster taking it, doth deliuer it to the bridegrome, and he de­liuereth the same to the bride, vvith a prescript forme of vvords conteyned in the booke: this ceremonie is very pro­fitable, if the people be made to vnderstande vvhat is ther­by signified: as that the ring and other things first laide vp­pon the booke, and aftervvard by the minister giuen to the bridegrome to be deliuered to the bride, do signifie that we ought to offer all that vve haue to God before vve vse thē, and to acknovvledge that vve do receiue them at his hand, to be vsed to his glory. The putting of the ring vppon the fourth finger of the vvomans lefte hande, to the vvhich as it is saide there commeth a synevve or string from the harte, doth signifie that the harte of the vvife ought to be vnited to hir husband, and the roundnesse of the ring doth signi­fie, that the vvife ought to be ioyned to hir husband vvith a perpetuall bande of loue, as the ring it selfe is vvithoute ende. Hitherto Master Bucer.

The seconde thing you reproue is, bycause (saye you) we make the married man (according to the papisticall forme) to make an Idoll of hys wife, saying, with my body I thee worship &c. And yet S. Peter .1. epist. cap. 3. speaking to the husbands saith. Likewise ye husbandes dwell with them as men of knowledge, giuing honor vnto the woman. &c. S. Peter wold haue the man to giue honor vnto his wife, & yet his meaning is not that a mā shold make an Idol of his wife.

Last of al you like not that the married persons shoulde be enioyned to receiue the Cōmunion. Truly I maruell what you meane, so wickedly to re­uile so godly, and so holy a lawe. Well, I will onely set downe Master Bucers iudgemente of this thing also in the booke before of me recited: his wordes be these, [Page 196] Est & illud admodum pie ordinatum, vt noui coninges vna quo (que) de mensa Domini communicent, nam non nisi in Chri­sto Domino debent christiani inter se matrimonio iungi. That is also godly ordeyned, that the newe married folkes should receiue the Communion, for Christians ought not to be ioyned by matrimonie, but in Christ the Lorde.

Other pettie things (you say) out of the boke, which you call in the margent abuses accidentall, as women to come bareheaded, bagpipes, fidlers, comming in at the greate dore. &c. you will not speake of: Truly neither will I speake of them, bycause being out of that booke and meare trifles, they are not within my compasse. But in the meane time, this is a sore reason: The ring is vsed in matrimonie, the man saith to his wife, with my body I thee worship, the newe married persons receiue the Communion togither: therefore you will not sub­scribe to the booke of common prayers. But this argumēt cannot be aunswered: women come to the Churche bareheaded, with bagpipes and fidlers, at the great dore of the Churche, and these things bee not in the booke, therefore you will not subscribe to the booke.


The tenth. As for cōfirmatiō, as they vse it, by the Byshop alone to thē that lacke both discre­tion and faith, it is superstitious and not agre­able to the worde of God, but popishe and pee­uishe. We speake not of other toyes vsed in it, and howe farre it differeth, and is degenerated from the first institution, they themselues that are learned can witnesse.


Confirmation as it is nowe vsed, is most profitable, without all manner of superstition, most agreable to the word of God, and in all points differing from the Papi­sticall manner of confirming children. But arrogancie maketh you so péeuish, that you can like nothing be it ne­uer so good.


The eleuenth. They appointe a prescript kinde of seruice to burye the deade: and that whiche is the duty of euery christian, they tie alone to the minister, whereby prayer for the dead is mainteyned, and partly gathered out of some of the prayers, where they praye that we wyth this our brother, and all other departed in the true faith of thy holy name, may haue our per­fecte consummation and blisse, both in body and soule. We say nothing of the threefoulde peale, bycause that it is rather licensed by iniunction, than commaunded in the booke, nor of theyr straunge mourning, by chaunging their gar­ments, which if it be not hipocriticall, yet it is superstitious and heathenishe, bycause it is v­sed only of custome: nor of burial sermōs, which are put in place of trentalls, whereout spring many abuses, and therfore in the best reformed Churches are remoued. As for the superstitiōs vsed both in countrey and City, for the place of buriall, whiche way they must lie, howe they must be fetched to Church the minister meeting [Page 198] them at church stile with surplesse, with a com­pany of greedy Clarks, that a crosse white or blacke must be set vppon the dead corps, that bread must be giuen to the poore, & offrings in buriall time vsed, & cakes sent abrode to frēds, bycause these are rather vsed of custome and superstition than by the authoritie of the boke. Small commaundement will serue for the ac­complishing of suche things. But great charge wil hardly bring the least good thing to passe, and therefore all is let alone, and the people as blinde and as ignorante, as euer they were. God be mercifull vnto vs.


It is true that we haue a prescript kind of seruice to bury the dead, and that we appointe that office to the minister, and what haue you in the whole scripture against this? or who euer hath found faulte with either of these two things (I meane prescript seruice to bury the dead, & the minister to execute that office) but you alone? or when was it euer heretofore reproued by any, but euen by your selues now of late?

You say, that therby prayer for the dead is main­teyned as may partly be gathered out of some of the prayers, where wee praye, that we with thys our brother, & other departed in the true faith of thy holy name. &c. You know full wel what our doctrine is cōcerning prayer for the dead, & you ought not thus boldly to vtter a manifest vntruthe, for in so do­ing you do but bewray your sinister affectiō. How proue you, that a prescript forme of seruice for burying the dead, and the minister only to burye them, [Page 199] doth mainteine prayer for the dead? when you haue she­wed your reason, you shall heare my answere.

In saying that these words gathered out of some of the praiers, that we with this our brother &c. import praier for ye dead, you do but quarell: whē we say that we with Abraham, Isaac, and Iacob may raigne in thy king­dome, do we pray for Abraham, Isaac, and Iacob, or ra­ther wish our selues to be where they are?

In the like manner when we saye, that we wyth this our brother, and all other departed in the true faith of thy holy name, may haue our per­fecte consummation and blisse both in body and soule, we pray not for our brother and other that be de­parted in the true faith, but we pray for our selues, that we may haue our perfect consummation and blisse as we are sure those shall haue which dye in the true faith.

Now wey this reason, there is a prescript forme of bu­rying the dead, & it is made a portiō of ye ministers office, therefore you will not subscribe to the Communiō booke.

The threefold peale, mourning apparell, bu­riall sermons, the place of buriall, whiche way they must lie, howe they must bee fetched to the Churche, a crosse white or blacke set vppon the dead corps, breade giuen to the poore, offrings in burial time vsed, cakes sent abrode to friēds, you confesse not to be conteyned within the booke, and so you ease me of some laboure. But yet of mourning apparel, and burial sermōs, giue me leaue to speake a lit­tle. It is no good reason to say, that bicause mourning ap­parell is only vsed of custome, therfore it is superstitious & hethenish: many things be vsed of custom which be nei­ther superstitious nor heathenishe, as to receiue ye Cōmu­niō before dinner, to celebrate the Lords day on the sun­day, not on the saterday, to preach in pulpits, & such like. [Page 200] Mourning apparell is of great antiquitie, (as you know) and I thinke it is no matter of religion, but of ciuilitie and order. If any man put religion in it, then no doubte it is superstitious.

But wherin haue funerall sermons offended you? or with what face of brasse dare you likē them to trenfalls? What similitude is there betwixte a godly sermon and the wicked masse? In what one pointe are they like? or how dare you condemne suche sermons, being then most necessary and most profitable? what? is there a more fitte time to entreate of the mortalitie of man, and shortnesse of his dayes, of the vanitie of this world, of the vncerten­tie of riches, of the resurrection, of the iugement to come, of eternall life, and of euerlasting death, and of infinite other most necessarie points, than that wherin we haue a present example before our eyes? When is there a more méete time to beate downe trentalls, sacrificing for the dead, prayers for the dead, purgatorie, and such like, than that wherin they were accustomed to be most vsed? sure­ly there is as much difference betwixte our funerall ser­mons, and the Papisticall masses and trentalls, as there is betwixte colde and hote, blacke and white, lighte and darkenesse, truth and lies, heauen and hell. But belike there is some other priuate cause, that maketh you to re­iecte funerall sermons.

You say that in the best reformed Churches they are remoued: I thinke you say not truly, (and I am sure that Master Caluine doth very well like and allowe of them, as appeareth in the forme of common prayers vsed of the English Churche in Geneua, and by him allowed.) But if it be so, I tell you playnely, for my parte I lyke not that reformation, excepte there bée weightier reasons than eyther you vse, or I can perceyue. I am sure that in aunciente Churches of long tyme they haue bene vsed, and the same you maye sée in the most [Page 201] [...]uncient and best learned fathers.

Touching the place of burial, I muse what you meane to mislike of it, séeing there hath always ben an appoyn­ted place for the same, euen from Abraham to this day.

Other thinges that you mention be but trifles, and some of them I thinke bothe is, and may be vsed with­out superstition, or any kinde of religious opinion: But these be not in the booke, and therfore no cause why you should disalowe of the booke for them.


The twelfth. Churching of women after child 12 birthe, smelleth of Iewishe purification: their other rites and custome in their lying in, and comming to Church is foolish & superstitious, as it is vsed. She muste lye in with a white sheete vppon hir bed, and come couered with a vayle, as ashamed of some follie. She must of­fer, but these are matters of custome, and not in the booke: But this Psalme (as is noted be­fore) is childishly abused, Psalm. 12. [...] I haue lyfted vp mine eyes vnto the hils, from whence cōmeth my help. The sunne shal not burne thee by day, nor the moone by night. They pray that al men may be saued, and that they may be deliuered from thundring & tempest when no daunger is nigh: that they sing, Benedictus, Nūc dimittis & Magnificat, we know not to what purpose, except some of thē were ready to die, or excepte they would celebrate the memory of the virgin, and Iohn Baptist. &c. Thus they prophane the holy sripture.


Of the churching of women, I haue spoken before, and also of the .121. Psalme, I haue lyfted vp mine eyes to the hilles. &c.

For their lying in, I can say little, I am not skilfull in womens matters, neither is it in the booke, no more is hir white shéete, nor his vayle: let the women them selues answere these matters.

You say, we pray that all men may be saued, we doe so in déede, and what can you alledge why wée shoulde not so doe? Sainct Paule .1. Timoth. 2. sayth, I exhorte therefore, that first of al supplications, prayers, in­tercessions, and giuing of thanks be made for all men. &c. And adding the reason, he sayth, For this is good and ac­ceptable in the sight of God our sauiour, who wyl that all men shall be saued, and come vnto the knowledge of the truthe. The Apostle dothe here will vs in playne words to pray for all men, euen that they may be saued, for ther­vnto tende the words following.

You mislike also that we shoulde pray to be deli­uered from thundring and tempest, when there is no daunger nighe. You broche many straunge o­pinions: may not we pray to be deliuered from perils and daungers, except they be present and knowne to be at hande? where finde you that? Chryste teacheth vs to say in our daily prayer, Libera nos à malo, deliuer vs from euill. What knowe we when there is any daunger of thundring and lightning? haue we not examples of di­uers that haue sodenly perished with the same? Is it not therfore necessarie to pray for deliuerance from thunder and lightning, aswell as from other daungers, thoughe they be not present? Well, men may sée whervnto this geare tendeth, if they be not blinde. Benedictus also, Nuns dimittis, and Magnificat, be great motes in your eyes, [Page 203] but you shewe no reason worthy to be answered: onely in derision you say, except some of them were rea­dy to dye, or would celebrate the memorie of the Uirgin, or Iohn Baptist. As thoughe these Hymmes or Psalmes were not profitable for all men, as the rest of the holy Scripture is, but these especially, bicause they conteyne the mysterie of our saluation, and the prayse of God for the same. By this your reason we may not vse any of the Psalmes, vntil we be in like case as Dauid was, or other, when they were first made. But I thinke nowe the time is come when those shall correct magnificat, qui nesciunt quid significat. Truely this your dooing is a méere prophanation of holy scriptures.


The thirtenth. In all their order of seruice 1. Co. 14.1 [...] there is no edification according to the rule of the Apostle, but confusion. They tosse the Psalmes in most places like tennise balles, the people some standing, some walking, some tal­king, some reading, some praying by thēselues attende not to the minister. He againe posteth it ouer as faste as he can gallop: for either he hath two places to serue, or else there are some Games of Sodome. games to be played in the after noone, as ly­ing for the Whetstone, heathenishe dauncing for the ring, a Beare or a Bull to be bayted, or else Iacke an apes to ryde on horse backe, or an Enterlude to bee playde, and if no place else can bee gotten, it muste bee doone in the church. &c. Now the people sit, now they stand vp: whē the old testamēt is read or the lessons, they make no reuerence, but when the Gospell [Page 204] commeth, then they Standing at the Gospell came from Anastatius the Pope in An. 404. all stande vp. For why, they think that to be of greatest authoritie, and are ignorant that the scriptures came from one spirite. When Iesus is named then off goeth the cappe, and downe goeth the knees, with suche a scraping on the grounde, that they can not heare a good while after, so that the word is hindred, but when any other names of God are mentioned, they make no curtesie at all, as though the names of God were not equall, or as though all reuerence oughte to be giuen to the sillables. We speake not of ringing, when Mattens is done, and Accidentall abuses. other abuses incident: bicause we shal be answered, that by the booke they are not mainteined, only we desire to haue a booke to refourme it. As for Organes and curious singing, though they be proper to po­pishe dennes, I meane to Cathedral churches, yet some others also muste haue them. The Queenes Chappell, and these Churches must be paternes and presidents to the people of all superstitions.


This is a slaunderous vntruth. And the .1. Cor. 14. abu­sed to confirme it. Whatsoeuer S. Paule requireth in that place, is vsed in that booke of Seruice: for first, the whole seruice is in a tong knowne (as S. Paule there requireth) that the people may vnderstande, and say, A­men. Then are the Scriptures read, the Sacramentes ministred according to Christes owne institution, those that be godly disposed persons knowe what a manifeste [Page 205] vntruth this is that you here vtter. But madde men, wo­men, and children, must haue their wordes.

If by tossing of Psalmes, you meane the singing of them alternatim, then doe you disallowe that whiche is both commendable, and of great antiquitie, as it appereth in an Epistle that Basilius Magnus did write to the mini­sters in Neocesaria, where he sheweth the selfe same or­der of singing Psalmes to be then vsed in the churche, that we vse at this day.

If by tossing of Psalmes lyke tennyse balles, you meane the ouer hastie reading or singing of them, it is in déede to be mislyked: but it is no parte of the booke, and therfore no cause why you should absteyn from sub­scribing to it.

Walking, talking, reading, priuate praying of the people in time of Common prayers, ser­uing of two cures, games played in the afternoone on the Sabboth daye: as lying for the whetstone. &c. be faults worthy of punishment, where they be vsed, but they are not within the contentes of the boke, & they are here recited out of place, & to no purpose.

This is very malicious and vndiscrete dealing, to bur­den the common order with suche faultes, whiche by the malice of men are growen in vse, and are of all good men mislyked. So you might haue burdened Saint Paule and other preachers, with the faults of the Churches of Co­rinth and Galathians, and the residue of the Apostles, with the superstitions of the Iewes conuerted in the primitiue Churche, and all good rulers with such faultes as corruption of time breedeth.

Standing or sitting at this time or that time is indifferent, and therfore may both be well vsed and a­bused also. Kneeling at the name of Iesus is of the lyke nature, ringing when mat [...]ins is doone (as [Page 206] you tearme it) curious singing, organs▪ &c. All these be without the booke, and therfore without discretion al­ledged as a reason why you wil not subscribe to the book.

Here it pleaseth you to call Cathedrall Churches, Popish dennes. As hap is, your words ar no slander. But this brag I will make of Cathedral Churches, and such as be now in them, I wil offer vnto you a doze in ca­thedral Churches in Englād (which I my selfe do know) the worst wherof in learning shal encounter with al Pa­pists, Puritans, Anabaptists, and what other sects soeuer in England, for the defence of religion now professed, ey­ther by worde or writing. Without arrogancie be it spo­ken, I thinke there was neuer time wherein these chur­ches were better furnished with wyse, learned, and godly men, than they be at this day. I speake not this bostingly, but to Gods glorie, the honour of the Prince, the comfort of the godly, and the shame of slandrous Papists, and dis­dainful schismatiks. Your slādrous spéech of the Quéenes Maiesties chappel, which you also say to be a pattern and president to the people of all superstitions, is rather se­uerely to be punished, than with wordes to be confuted.


The fouretéenth. Their pontificall (whiche is annexed to the booke of Common prayer, and whervnto subscribing to the Articles, we must subscribe also) wherby they consecrate Bishops, make ministers and Deacons, is nothing else but a thing worde for worde, drawne out of the Popes pontificall, wherin he sheweth himselfe to be Antichrist most liuely. And Luc. 22.25 26 1. Pet. 5 3.4.5. Matth. 20.25.26. Mat. Gal. 2.6. Hebr. 5.4. Luke. 16.25. Ezech. 34.4. 1 Cor. 1.24. as the names of Archebishops, Archdeacons, lorde Bishops, Chancelours. &c. are drawen out of the Popes shop, together with their offices: So the go­uernement [Page 207] whiche they vse, by the lyfe of the Pope, which is the Canon law, is Antichristi­an and diuellish, and contrarye to the Scriptu­res. And as safely may we by the warrante of Gods word subscribe to allow the dominion of the Pope, vniuersally to raigne ouer the Chur­che of God, as of an Archbishop ouer an whole prouince, or a Lordbishop ouer a dioces, which conteyneth many shires and parishes. For the dominion that they exercise, the Archbishop a­boue them, and they aboue the rest of their bre­thren, is vnlawfull, and expresly forbidden by the worde of God.


Now that you haue spitte out all your poyson againste the Communion booke, and poured downe all youre rea­sons, you come to the Pontificall as you terme it, that is the booke conteyning the order and manner of making of ministers &c. this booke (you saye) is worde for worde drawen out of the Popes pontifical &c. Surely if those things whiche were good in the Popes pontificall, and either conteyned in the scripture, or well vsed before in the auncient Church, or wel prescribed by general councels, be also in our Pontificall, our pontifical is neuer the worse for hauing of them: for if the thing it self be good & profitable, it forceth not from whom it was takē, or of whō it was vsed, so that now it be rightly vsed. But it is most false & vntrue, that the booke of ordring mi­nisters & Deacons &c. now vsed, is word for word drawn out of the Popes pontifical, being almost in no point cor­respōdent to the same, as you might haue séene, if you had cōpared them together. But ignorāce & rashnesse, dryues you into many errors.

[Page 208]Both of the names, and also of the offices of Arche­bishops, Archedeacons, Lorde-bishops▪ &c. I haue spoken before sufficiētly, and fully answered these places quoted in this margent: sauing the .2. to the Galathi. the .5. to the Hebrews, Ezech. 34. 2. Cor. 1. for these places haue ben foūd out since and thought méete nowe to be alledged, but how discretely by emmination it will appeare. The words of the Apostle to the Gala. 2. vse. 6. be these. And of them whiche seemed to be greate I was not taught (what they were in tyme passed, it maketh no matter to mee, God ac­cepteth no mans persone) neuerthelesse they that are the chiefe, did communicate nothing wyth me. The Apostle in these wordes doth declare, that he receyued not the go­spell whiche he preached, of men, no not of the Apostles, but of Iesus Christe, and that the Gospell preached by him, ought to be no lesse credited, than the Gospel prea­ched by them. So that in those wordes he declareth that the truth of the doctrine doth not depende of anie mannes person. He speaketh nothing agaynst superioritie quoad ordinem, concerning order, but dothe rather acknowledge it, for he sayth, they that are the chiefe. &c. But it is true that master Caluin noteth on this place: Hic non est cer­tamē ambitionis, quia nequaquam de personis agitur. The cō ­tention is not for ambition, for it is not vnderstanded of the persons. Nowe I pray you consider this argumente, Paule receyued the Gospell that he preached, not of the Apostles, but of Christ, or the Gospel preached by Paule is equiualent with the Gospell preached by other of the Apostles: therfore the names of Archebishoppes, Archdeacons▪ &c. are drawne out of the Popes shop together with their offices, or this, Paule sayth, that they that were the chiefe did communicate no­thing with him: Ergo, the names and offices of Archbishops bee taken out of the Popes shop.

The wordes in the .5. to the Herues .4. vse, be these: [Page 209] And no man taketh this honour to himselfe, but he that is called of God as was Aaron. The Apostle here sheweth, that Christe was a laufull Priest, bicause he was there­vnto called by God as Aaron was. What is this to Arch­bishops. &c. This place teacheth, that no man oughte to intrude himself to any function, except he be thervnto cal­led by God. But what maketh this agaynst any lawfull function or authoritie? or what conclusion call you this? Christ did not take vnto him that office whervnto he was not called, or no mā must take vpon him that whervnto he is not called: Ergo Archebishops &c. and their of­fices came out of the Popes shop. You shuld fyrst proue that whiche ought to be your minor.

In the .16. of Luke vse. 25. it is thus written, but Abra­ham sayd, sonne remember that thou in thy lyfe tyme re­ceauedst thy pleasures, and lykewise Lazarus paynes: now therfore is he comforted, and thou art tormented. The riche glutton in his lyfe receyued pleasure, and therfore was after in hell tormented, Lazarus receyued paynes, and after was comforted. Therfore Archbishops. &c. and their offices come out of the Popes shop. These fellowes neither care for maior, minor, nor conclu­sion, so they say some thing, and vaynly paynt their mar­gent with shamefully abusing the Scriptures.

The wordes of Ezech. chap. 34. vse. 4. bée these: The weake haue ye not strengthened, the sick haue ye not hea­led, neyther haue you bounde vp the broken. &c. In the whiche place the Prophet speaketh against suche Kings, magistrates, and rulers, as despise the people of God, and vse themselues cruelly towardes them: this doth as well condemne kings and magistrates, as it dothe Arch­bishoppes, although in déede it condemneth no office or superioritie, but the abuse of the same, that is the man a­busing the office, and not the office it selfe.

In the .2. Cor. 1. vse. 24. the Apostle speaketh thus vn­to [Page 210] them. Not that we haue dominion ouer your faith, but wee are helpers of your ioye, for by faith you stande. S. Paule here sayth, that he hath no authoritie to alter true religion, or to rule ouer their consciences: but howe pro­ueth this, that Archebishops. &c. came out of the Popes shop? Paule saith that he had no power ouer the consciences of the Corinthians: therfore Archebi­shops. &c. and their offices were drawne out of the Popes shop. If you had ben more studious when you were a Sophister (if euer you were any) you would haue learned better to frame an Argument, and haue had better iudgemēt in the sequele of the same. If you had not troubled your margent with these quotations, you had lesse vttered your follie.

So muche of the Cannon lawe as is contrarye to the Scriptures, is Antichristian and diuellish: but there bee diuers Canons in it, very good and profitable, which may well be reteyned. Good lawes may be borrowed euen of Turkes, & heathenish idolaters: and why not of Papists also? I haue tolde you before, that the thing it selfe is to be considered, not the inuentor: if it be good and profita­ble, it may be vsed, whosoeuer did inuent it.

In that you say, That you maye as safely by the warrant of Gods worde subscribe to allow the dominion of the Pope vniuersally to reign ouer the church of God, as of an Archbishop ouer an whole prouince. &c. You expresse but youre heate, I suppose you thinke not so: can the Pope as well gouerne the whole Church as the Archbishop one prouince, and a lord Bishop one dioces? Is one king as well able to go­uerne the whole world, as he may be to gouern one king­dome? or bicause you can rule one parrishe well, can you therfore in like manner well gouerne twentie parishes? Surely an Archbishop may well gouerne one prouince, [Page 211] but the Pope can neuer well gouerne the whole church. And yet an Archbishop hath not the the charge of gouer­nement ouer the whole prouince generally, but onely in certain cases exempted, & therfore may do it more easily.

You borowed these arguments from the very Papists who by the selfe same reasons, go about to proue the Po­pes supremacie, for thus they argue:

Among the Israelites ther was one high Priest, whi­che had authoritie ouer the rest, therfore ther must be one high Priest (which is the Pope) ouer the whole Churche of Christ. Master Caluin in his Institutions chap. 8. doth answere this reason on this sort: Quod in vna natione fuit vtile, id in vniuersum orbem extendere nulla ratio cogit: imo gentis vnius & totius orbis longe diuersa erit ratio. That whi­che is profitable in one nation, can not by any reason bee extended to the whole worlde, for there is great difference betwixt the whole worlde and one nation. And a little af­ter, Perinde enim est ac si quis contendat, totum mundum à praefecto vno debere regi: quia ager vnus non plur [...] praefectos habeat. It is euen as though a man should affirme, that the whole worlde may be gouerned of one kyng, bicause one fielde or towne hath but one ruler or maister.

An other of their reasons is this: Peter was the chiefe among the Apostles, therfore there ought to be one chief ouer the whole Churche. The same maister Caluine in the book and chapter before rehersed, maketh this one an­swere to that Argumente: Vnus inter Apostolos sum­mus fuit, nempe quia pauci erant numero. Si vnus duodecim hominibus praefuit, an propterea sequetur, vnum debere cen­tum milibus hominum praefici? There was one chief among the Apostles, bicause they were but few in number, but if one man rule ouer twelue, shall it therefore followe that one maye rule ouer a hundred thousande? And a lit­tle after, Quod inter paucos valet, non protinus traehen­dum est ad vniuersum orbem terrarum, ad quem regen­dum [Page 212] nemo vnus sufficit, That which is of force among few, maye not by and by bee drawen to the whole worlde, the whiche no one man can gouerne▪ Euery hyue of Bées hath one chéefe master Bée, euery companie of Cranes hath one principall guyde, must there be therfore but one Bée, & one Crane to direct al the Bées and the cranes that be in the whole worlde? you see therfore how weake this reason is. The rest of this reason I haue answered before


The fiftéenth. Agayne, in that they are honou­red with the Mat. 23.8. &c. Ioh. 13.15 16. Iohn. 5.44. 2. Cor. titles of kings and great rulers, as Lorde, Lordes grace, Metropolitane, pri­mate of all England, Honor. &c. it is agaynste the worde of God. Moreouer, in that they haue Luc. 9 60.61. Luke. 12.14. Rom. 12.7. 1. Tim 6.11. 2. Tim. 2.3.4. ciuile offices ioyned to the Ecclesiasticall, it is agaynst the worde of God. As for an Archbi­shop to be a Lorde president, a Lord Bishop to be a Countie Palatine, a prelate of the Garter, who hath much to doe at Saint Georges feast when the Bible is caried before the Procession in the Crosses place,Bishops pri­sons popishe Eugenius the first bringer of them in. a Iustice of peace, or Iu­stice of Quorum, an high Cōmissioner. &c. And therfore they haue their prisones, as Clinkes, Gatehouses, Colehouses, towres and Castles, which is also against the Scriptures. This is not to haue keyes but swordes, and playn to­kens they ar, that they exercise that which they would so fayne seeme to want, I meane domi­nion ouer their brethren.


All this is without the booke, and therfore I néede not to answere it, no more than you néede to absteyn frō sub­scribing [Page 213] to the booke for things not cōteyned in the booke.

But I meane a little to examine your places of scrip­ture, to sée if you haue any better lucke in applying of them, than hitherto you haue had in others.

To proue that it is agaynst the worde of God, to ho­nor Byshops with titles of great rulers, as Lorde, Lords grace, Metropolitane, primate of all Englande, honor. &c. (for I doe not remember that we call them kings) you first quote Math. 23. which place is very ofte by you iterated, and sufficiently by me answered before.

In the .13. of Iohn, which you vse also for the same pur­pose, Chryst, after he had washed his disciples feete, tooke an occasion thervpon to exhorte them to humilitie, which vertue is very necessarie in all degrées of men, aswell in rulers and Magistrates, as in inferiours. And therefore that place requireth humilitie in all, especially in the ministers of the worde: but it disaloweth superioritie in none. When Chryst addeth and sayth, the seruaunt is not greater than his master. &c. he armeth them agaynst persecutions, and willeth them to looke for afflictions: for in the .15. chapter he addeth to the same words, If they haue persecuted me, they vvill persecute you also. And to this are Archbyshops and Lordbyshops aswell subiect as other men, examples whereof we haue of our owne, as Cranmer, Ridley, Hooper. &c.

That in the .5. chapter of S. Iohn is not spoken to the Apostles, but to the whole company of Iewes, in reproofe of their vayne glory, for so is that place to be vnderstoode, else it were altogither vnlawfull for any man to receyue honor, yea euen for Princes them selues.

To the like purpose tende the words of the Apostle 2. Cor. 10. vse. 16.17.18.

Surely bothe the names of Archbyshops, Lordeby­shops, &c. and their offices, may aswell stande with these [Page 214] places of the scripture, as the names & offices of kings, nobles, and any other persons in estimation or dignitie. In déede the mother of all heresies and sectes, that is, vayne glory and arrogancie, in all these places is vtterly condemned.

But I pray you dothe Christ condemne superioritie in all those whom he exhorteth to humilitie? is not humili­tie aswell required in Princes and great rulers, as it is in meaner persons? yes surely, and a great deale more. Wherfore Christ in suppressing ambition, pride, & arro­gancie, and exhorting to humilitie, doth not condemne su­perioritie, neither yet titles of reuerence, but requireth humblenesse of spirite, & lowlinesse of mynd in al degrées of persons, especially in superiors, whō this vertue dothe moste adorne: the mightiest and noblest Prince in the worlde may come nearer this admonition of Christ, than the poorest slaue. It is therfore the affection of the minde that Christ here condemneth: not superioritie, not titles of honor and dignitie: yea he reproueth in this place such hautie & proude stomakes as yours be, which contemne and disdayne those whom they ought both in words and déedes, both in titles and subiections to reuerence.

To proue that ciuill offices ioyned to the eccle­siasticall, is agaynst the worde of God, first you note Luke. 9. v. 60.61. where it is thus written. And Iesus sayde vnto him, let the dead bury their dead, but goe thou and preache the kingdome of God. Then another sayde, I vvill follovv thee Lord, but let me first go bid thē farevvel vvhich are at my house. How conclude you any thing of these places agaynst ciuill offices in Ecclesiasticall per­sons? Christes meaning in this place is, to teache vs (I meane al Christians) that when he calleth vs, we ought not to be hindered from following (and that foorthwith) by any excuse of dooing duetie towards our friends, or re­spect of worldly commoditie, or for feare of any payne or [Page 215] trouble, and this is spoken generally to all Christians, and not alone to any one kinde of men.

Secondly, for the same purpose you vse Luk. 12. vse. 14. where Christe speaking to him that sayde vnto hym, master bid my brother deuide the inheritaunce with me, answereth on this sorte, man, who made me a iudge, or a deuider ouer you? Christe came in déede to be iudged, and not to iudge, he came to worke the work of our redemp­tion, not to decide controuersies touching lands and pos­sessions. But will you therfore take from Christian men authoritie to iudge? for this example of Chryste can no more be applied to Byshops, than it may be to kings, bi­cause the doings of Christ is a patterne for al christians, and yet christians may iudge matters, & decide controuer­sies amongst their brethren. Looke .1. Cor. 6. The Anabap­tistes vse this text for one of their reasons to condemne magistracie among Christians: and therefore a very learned and late writer in his exposition of this place, writeth thus: Hinc colligitur quantopere insaniant, qui ex hoc loco magistratum inter Christianos damnāt, nam Christus non argumentatur à re ipsa, tanquam profana sit, sed à voca­tione sua, quod missus sit in alium finem, tamet si res erat per se satis sancta & pia. Hereof it may be gathered how greatly they dote, which condemne magistrates amongest Chri­stians by this place, for Christ doth not reason of the thing it selfe, as though it were prophane, but of his owne vo­cation, bicause he was sent to another ende, although the thing of it selfe is holy and good.

In the third place you alledge. Rom. 12. vse. 7. He that hath an office, let him wayte on his office, or he that tea­cheth on teaching. What is this to the purpose? He that hath an office must attende vpon his office, & he that tea­cheth on teaching, therfore Byshops may not haue ciuill offices? The office of a Byshop is as well to gouerne by discipline, as by preaching: this is a very simple argumēt.

[Page 216]Fourthly, you cite the .1. Timo. 6. vse. 11. But thou, O man of God flee these things, and follovv after righteous­nesse, godlynesse, faith, loue, pacience and mekenesse. Tru­ly, I thinke you dote, or else dreame, your applications of scripture be so straunge. What speaketh Paule here a­gaynst ciuill offices in Ecclesiasticall persons? be onely willeth them in the person of Timothie to flée couetous­nesse, and to follow righteousnesse. &c.

The last text here quoted is the seconde to Timoth. 2. vse. 3.4. Thou therefore suffer affliction as a good soul­dier of Iesus Chryst, no man that vvarreth entangleth him selfe vvith the affayres of this lyfe, bicause he vvoulde please him that hath chosen him to be a souldier. This latter sentence is generall, and perteyneth to all men. The meaning is this, whosoeuer would be a souldier vn­der Chryst, must leaue all worldly things, and followe him. It speaketh nothing either of ciuill or ecclesiasticall offices. For if you will knowe what he there meaneth by the affayres of this life, heare what master Caluine sayth, writing vpon that place: Per negotia vita intel [...]igit fam [...]liae administrandae curam, & ordinarias occupationes. By the affayres of this life he vnderstandeth the care of gouerning his familie, and other ordinarie businesse.

If you will learne how this place is to be applied, the same master Caluine teacheth you lykewise in these words following: Nunc applicanda est comparatio ad rem praesentem, quod quisquis vult sub Christo militare, debet relictis omnibus mūditricis & auocamentis se illi totum sua (que) studia addicere. Novv this comparison is to be applied to the present purpose, that vvhosoeuer vvill play the vvar­rier vnder Chryst, leauing all vvorldly matters and impe­diments, muste giue him selfe vvholly vnto him. This therefore is generall, and perteyneth to all Christians, but chiefly and especially to the ministers of the worde, who may not occupie them selues in worldly businesse, [Page 217] as other men do, that is, they must not be marchantes, husbandmen, craftes men, or hinder their vocation with suche like worldly affayres. As for suche ciuill offices as be committed to them, they be rather helpes to their vo­cation, than impedimentes: for the office of a Iustice of peace, of an high Commissioner, and suche like, is to pu­nishe vice and iniquitie, to sée good order kept in the com­mon wealth, aswell in matters touching religion, as o­ther cōmon and publike businesse. Wherefore as these offices be not méere ciuill, but partly ecclesiasticall and be for discipline and correction of sinnes: so in my opi­nion they be moste méete to be committed to some of the wisest and best of the Clergy, to the ende that suche as by the worde will not, by conuenient discipline may be compelled to do their dueties. Neither are suche offi­ces to be accompted worldly affayres, but rather heauen­ly and spiritual, for as muche as they serue to the mayn­tenance of religion and godlinesse, and to the suppressing of sin & wickednesse. If it be true that Augustine sayth: Seruiunt Reges Christo, leges ferendo pro Christo. It is also true, Seruiunt Episcopi Christo, leges exequendo pro Christo.

What say you to Elie and Samuell, were they not bothe Priests and Iudges? what office did the Prophet Helias execute, when he killed the false Prophetes of Baal. 1. Reg. 18. or Christ when he whipt the buyers and sellers out of the Temple? What office did Paule com­mit to Timothie, when he sayd, aduersu [...] Presbyterū. &c.

I would not haue a minister to be a warriour, or a far­mer, or a marchaunt, or haue any suche like office, which consisteth in gayne, or bodily laboure onely. But why he may not haue suche an office as is profitable to en­crease godlynesse, and punishe vngodlynesse, I heare as yet no reason. As for the office of an high Cōmissioner, it is Ecclesiasticall, for they haue to doe onely in causes Ecclesiasticall.

[Page 218]It pleaseth you to say that it is agaynst Gods word [...] for Byshops to haue prisons, but your margent is very barren of proofes: for you haue not quoted one place of Scripture to proue it: onely you say that Popishe Eu­genius dyd first bring them in▪ which is a very slender argument to proue them to be agaynst the word of God. Dyd not Peter punishe Ananias and Saphira very streightly for their dissimulation? Surely farre more gréeuously than if he had put them in prison, and yet their offence was not agaynst any ordinary lawe made in the Churche or common weale. But where read you that Eugenius did first inuent them?


The sixtenth. In that the Lorde byshoppes, their suffraganes, Archdeacons, Chauncelors, officials, proctors, doctors, summers, and suche rauening rablers, take vpon thē, which is most horrible, the rule of Gods Church, spoyling the pastor Math. 18.17.18. Acts. 11.30. Act 15.2.4 6. &c. Ro 12.7.8 Phil. 1.1 1. Co. 12.28 1. The 5.12.13. 1. Ti. 4.14. 1. Tim. 5.17 of his lawfull iurisdiction ouer hys own flock, giuen by the word, thrusting away most sacrilegiously that order which Christe hath left to his Church, and which the prima­tiue church hath vsed, they shew they hold the doctrine with vs, but in vnrighteousnesse, with an outwarde shew of godlinesse, but hauing de­nied the power therof, entring not in by Iohn. 10.1. christ, but by a Popishe and vnlawfull vocation. We speake not Act. 6.3.4. Act. 14.23 Act. 20.28 30. &c. Rom. 12.6 7.8. 1. Cor. 9.16.17. how they make ministers by them selues alone, and of their sole authoritie, and that in secret places, of their election and pro­bation, that it is of him, to whom by no righte it belongeth. And that when they haue made [Page 219] them, either they may carry in their Colledge, and lead the liues of loytring losels as long as they liue, or else gad abroad with the Byshops buls, like to Circumce [...]ions, to preach in other mens charges where they list, or else get bene­fices by friendship or money, or flattery, where they can catch thē: or to cōclude, if al these faile, that they may go vp & down like beggers, and fal to many follies: or else (as many haue done) set vp billes at Paules, or at the Royall ex­chaunge, & in such publike places, to see if they can heare of some good masters, to entertayne them into seruice. Surely by the Cannon law, by which the byshops reigne & rule, they ought to keepe those ministers which they make, as lōg as they haue no liuings & places. We know three or foure byshops in this Realme, would haue kepte suche houses, as neuer none did in this land, if this rule had bene obserued. They clapt thē out so fast by hundreds, & they made them pay well for their orders: and surely to speak truth, they were worthy, for the bishops (what oddes soever there were of their giftes) yet in their letters gaue them all a like com­mēdation. They put on their surplesses, or else subscribed like honest men. Fye vpon these stin­king abominations.


In all these wordes there is not one thing touched, which is conteyned in the Communion booke, & therfore I might passe this parte ouer with silence, noting onely [Page 220] your vnorderly and vndiscrete dealing, who going a­bout to deface the booke of Common prayer, wander you know not whither, and spende your labour in wri­ting agaynst such things as be not in that booke once mē ­tioned. But yet something I must say to certayne things by you in this parte written, without al modestie, discre­tion or reason.

And first you shewe your selfe greatly offended, that the pastor is spoyled of his lawful iurisdiction ouer his stocke, and therfore you burst out into these wordes of heate, rauening rablers, horrible, sacri­legiously, and suche like. It had bene well if you had tolde vs, what that lawfull iurisdiction of the pa­stor ouer his stock giuen by the word, had bene: for the places of scripture which you quote for that pur­pose, doe not playnly inough set out that matter. In the 18. of Mathewe, vse. 17. after certaine admonitions in pri­uate offences. Christ sayth, Dic ecclesiae, tell the Churche. In which place (as I tolde you before) the Churche doth signifie suche as haue authoritie in the Churche, or else publike reprehension in the open congregation by suche as be called thervnto. It giueth not any pec [...]lier iurisdi­ction to the pastor, for any thing that I can learne. And in the same cha 18. vse, where christ saith, VVhat soeuer ye binde on earth, shall be bound in heauen. &c. according to your iudgement vttered before, it is mente of the whole Church, & not of the pastor only. You haue before denied that one man can excommunicate, and therefore this place maketh nothing for your assertion.

In the .11. of the Actes, vse. 30. mention is made howe the Disciples which were at Antiochia, dyd according to their abilitie, sende succoure to their brethren which dwelte in Iudea, and that they sente it to the elders by the handes of Barnabas and Saule. But what is this [Page 221] to the iurisdiction of the pastour? This declareth that the disciples of Antiochia trusted the elders whiche were in Iudea with the distribution of their almes.

The .15. of the Actes (in the places by you noted) she­weth how Paule and Barnabas were sente to the Apo­stles and Elders which were at Ierusalem, about the de­ciding of a certain question moued by certain of the sect of the Phariseys, touching circumcision. This declareth the vse of Councels, and openeth the next and readyest way to determine controuersies, but it speaketh nothing of the iurisdiction of the pastour.

The .xii. to the Rom. vse. 7.8. hath bene sundry tymes by you alledged to no purpose at all, euen as it is nowe in lyke manner.

The Apostle there willeth euery man that hath an of­fice, to attende vpon his office. &c. But he speaketh not of any peculiar iurisdiction of the pastor ouer his flocke.

In the first to the Phil. vs. 1. Paule and Timothie salute the Bishops and Deacons which be at Philippi. How ga­ther you therof any iurisdiction perteyning to the pastor?

The .1. Cor. 12. vse. 28. The Apostle sayth, that God hath placed in his Churche first Apostles, secondely Prophetes, thirdly teachers. &c. What is this to youre purpose? or what iurisdiction of Pastors doe you gather hereof? you may here learn, that there is in the church diuers degrées of persons.

1. Thessa. 5. Paule exhorteth them to knowe and loue suche as laboure among them, he describeth no peculiar kynde of iurisdiction.

1. Timo. 4. vse. 14. Saint Paule willeth Timothie not to despise the gifte giuen vnto him by prophecie, with the laying on of the hands of the companie of the eldership, & in the .1. Timo. 5. vse. 17. he sayth: The elders that rule well are worthie of double honour. &c. Which place commeth the nearest to youre purpose, for here is mention made of [Page 222] ruling, and of ministers, but yet it is not declared what kind of rule this was, except you will expounde it by the wordes following, specially they whiche labour in worde and doctrine And this kinde of rule remayneth to the pa­stor still. Thus you see with how little discretion & lesse learning, you heape vp scriptures in your margent, only to deceyue the simple and ignorante, who are by you too muche deluded, beléeuyng what so euer you speake or wryte, without any further examination. If they would marke these words of yours wel, they might soone vnder­stand that you séek as great iurisdiction ouer them, as any of those persons whome you haue here named. You saye, they hold the doctrine with you, but in vnrigh­teousnesse, with an outward shew of godlinesse but hauing denyed the power thereof, entryng not in by Christ, but by a Popish and vnlaufull vocation. This is but your veyne of rayling, and your vsuall manner of extolling your selues, and condemning other: But (as I sayde before) your wordes be no sclaun­der, neyther will I in words contend with you, but ther­in giue you the vpper hande: only I must still let you vn­derstand of your foolish applying of scriptures. For wher­fore haue you here quoted the tenth of Iohn. vse. 1. Belike bycause Christ sayth there, That he whiche doth not en­ter in by the dore into the sheepfolde, but climbeth vp an other way, is a theefe and a robber, therfore all such as bée placed in this Churche of England (your selues excepted) enter in by a popish and vnlauful vocation. You had gone orderly to worke, if you had firste proued, that we haue not come into the shéepfold by Christ. If you thus omitte the proofe of your minor, you may conclude what you wil, and quote scriptures at your pleasure. But wyse and ler­ned men will lament your follie, and laughe at your vn­skilfulnesse.

Of making of ministers I haue spoken before, and an­swered [Page 223] the places. Actes. 6.14. &. 20. sufficiently. As for the other two places, Ro. 12. vse. 6.7.8. and .1. Cor. 9. vse. 16.17. I muse why you note them, they nothing at all pertey­ning to the making of ministers: they something touche their office, & yet not that directly. But you must be borne with, least you shoulde haue séemed to youre disciples to haue sayd nothing.

Some of those ministers (you say) may tarie in their Colledge, and leade the liues of loyte­ring losels as long as they liue. If you knew any suche loytering losels in any Colledge, I trust you would make them knowne to other also: If you knowe none suche, then are you a slaunderer of Colledges, and suche as be in them: It were to be wished in my opinion, that there were many preachers in Colledges, of greater con­tinuance than I knowe any. Then should not yong, facti­ous, vnruly, and vndiscrete persons, so greately trouble with their contentions and sects, bothe vniuersities, and the whole realme also.

I knowe no Bishops that giue out Bulles, but if such preachers as remayne in Colledges, or elsewhere (béeing thervnto licenced by the Bishop, or other that haue au­thoritie) doe take paynes to preach where they sée occa­sion, they are greatly to be commended, and I pray God encrease the nūber of such Circumcetiōs. But since this your opinion hath bene broched, it hath not only driuen many frō the ministerie, but also caused diuers to loyter and cease from preaching: And certainely if it be not in tyme prouided for, that one braunch of your doctrine wil spoyle this Churche of England, bothe of preachers and preachings.

The rest that you write in this parte, I hope is more slaunderously of you spoken than truely, notwithstan­ding I thinke there hathe bene some ouersighte in some men, whiche I trust is and will be amended: if not, then [Page 224] I wishe that Cannon of the lawe to be put in practise, that suche as admit them, should also prouyde for them.

When you say that the Bishoppes of thys Realme, reigne and rule by the Canon lawe, you forgette your selfe, you know it is otherwise. Their chiefe autho­ritie, they haue by Gods lawe, the reste by the lawes of the Realme and of the Prince: but these wordes are but wordes of course with you.


The seuentéenth. We should be too long to tell youre honoures of Cathedrall Churches, the dennes aforsayd of al loytering lubbers, where master Deane, master Vicedeane, master Ca­nons, or master Prebendaries the greater, ma­ster Petie canons or Canons the lesser, master Chauncelor of the Churche, master Treasorer, otherwyse called Iudas the purse bearer, the chief Chaunter, Singing men speciall fauou­rers of religion, squeaking Queristers, Organ players, Gospellers, Pistellers, Pentioners, Readers, Vergers. &c. liue in greate idlenesse, and haue their abiding. If you woulde knowe whence all these came, we can easyly answere you, that they came from the Pope, as oute of the Troian horses belly, to the distruction of Gods kingdome. The Churche of God neuer knewe them, neither doth any reformed church in the worlde know them.


Here you speak both without the book of Cōmon pray­ers and scriptures also, for neither are cathedral churches [Page 225] conteyned in that booke, neyther haue you any scripture to proue that which you so impudently affirme.

God be thanked, it is well knowne to those that be not with malice blinded, that Cathedrall Churches be fur­nished with godly, zelous, and learned men. And that they be the chiefe and principall ornaments of this Realme, and next to the vniuersities, chiefest mainteyners of god­linesse, religion, and learning: there be some desire the spoyle of them, whose instrumentes you be: But I hope both their mouthes, and yours also shal be firste stopped with earth. Master Deane, master vicedeane, master Cā ­nons &c. as much as they loyter, may thinke themselues fitte to be compared with such as you are in any respects. The rest of your rayling words I leaue to the Authoure.

You say all these come from the Pope &c. It is not materiall frō whence they come, so they be good, pro­fitable, and necessarie for the mainteyning of religion, lerning, wise and learned men: But I pray you from what Pope came they? or in what time did the Pope in­uent them? I told you before that such places and Colled­ges were in Augustines time, and that he both hath the name of master Deane, and alloweth of his office. If you had redde any aunciente learned authours (as your wri­tings declare you haue not) then shoulde you finde that Collegiate Churches be of great antiquitie, euen since the yeare of our Lorde .235. But what can you speake a­gainst Cathedrall Churches, which you may not aswell speake against the Colledges in the vniuersities? They were not in the Apostles time neyther yet in the prima­tiue Church: must they therefore nowe be dissolued? your meaning is belike to bring al to cōfusion and barbarisme.

You say no reformed church in the worlde kno­weth them, wherin I thinke you speak more than you knowe. Can you name any reformed Church that hath plucked them downe? Peraduenture in dyuers places [Page 226] where the Gospell is now preached, they had neuer suche rewardes for learning. But what haue we to do in suche cases with other reformed Churches? we haue to consider what is most méete for this Churche, and state: and not to follow other, as though we were children: I sée no cause why other reformed Churches should not rather followe vs, than we them, seing in no respecte we be inferior to them. Well, to conclude, your wordes be but vayne, and your proofes none at all: And therefore I doubte not but Cathedrall churches shall be able to withstand both your opprobrious speaches, and the gréedinesse of all their ad­uersaries, so long as it shall please God to blesse thys land with so vertuous and learned a Quéene, and so wise and discréete counsellours.


The eightéenth. And birds of the same fether, are couetous patrones of benefices, persons, vicars readers, parish preests, stipendaries, and riding chaplaines, that vnder the authoritie of theyr masters, spoyle their flocks of the foode of their soules, Philip 2.21. such seeke not the Lord Iesus, but their owne bellies, Iud. 12. cloudes that are without rayne, trees without frute, Math. 23.27. painted sepulchers full of dead bones, fatted in all abundance of iniquitie, and leane locusts, in all feeling. knowledge and sinceritie.


It is true that couetous patrones of benefices be a great plage to this church, and one of the principall causes of rude and ignorante ministers: God graunte some spée­dy [Page 227] reformation in that point.

Neither can I excuse al persons, vicars. &c. But al this is spoken without the booke, and therefore not fi [...]ly of you alledged against the booke.


The nineteenth. What shoulde we speake of the Archbishops Courte, sith all men know it, and your wisdome can not but see what it is.To proue that the regi­ment of the Church should be spirituall reade As all other Courts are subiecte to this, by the Popes prerogatiue, yea, and by statute of this Realme yet vnrepealed, so is it the filthy quauemire, and poysoned plashe of all the abominations that do infecte the whole Realme.Ephe. 1.23. 1. Thess. 5.13. 1. Timo. 1.2. Hebr. 10.30. We speake not of licences graunted out of this Courte, to marrie in forbidden tymes, as in lente, in ad­uente, in the gang weeke, when banners and belles, with the preest in his surplesse, singing Gospells and making crosses, raungeth aboute in many places, vppon the ember dayes, and to forbidden persons, and in exempte places. We make no mention of licences, to eate white meate, and flesh in Lente, and that wyth a safe conscience, for rich men that can buy them with money, nor we saye nothing howe dearely men pay for them. As for dispensations with bene­ficed boyes, tollerations for non residēts, bulles to haue two benefices, to haue three, to haue more, and as many as they lift or can get, these are so common, that all Godly and good men [Page 228] are compelled with griefe of harte, to crie out vpon such abhominations. We omitte excom­munication for money, absolution for the same, and that by absoluing one man for another, which how contrarie it is to the scriptures, the complaints of many learned men by propositi­ons in open schooles proposed, by writings in printed bookes set out, and by preaching in opē pulpits, haue ben sufficiently witnessed. To cōclude, this filthy Courte hath full power, togi­ther with the authoritie of this pettie Pope, Metropolitane and primate of all England, to dispence in all causes wherein the Pope was wont to dispence, vnder whiche are conteyned more cases and causes, than wee are able to recken. As for my Lordes grace of Yorke, we deale not with hym. We referre him to that learned Epistle whiche Beza wrote vnto hym about these matters.


I thinke this Court to be necessarie for the state of this Churche and Realme: and if there be abuses in it, eyther in the lawe it selfe, or in the persons, I wish it were re­formed. But the whole order of the Courte is not there­fore to be condemned, no more than it is of other Courts, which cannot be missed, and yet haue abuses in them. I confesse my selfe to haue little experiēce in such matters, and therefore I will speake the lesse thereof.

As I do mislike that there should be any time forbiddē to marrie in, (for that can haue no good meaning) or any dispensations for boyes to kéep benefices, or excommuni­cations and absolutions for money, or one man to be ab­solued [Page 229] for another, and if there be any other suche like a­buse: so do I vtterly condemne your vnsemely and vn­christian termes, as filthy quauemire, poysoned plashe of all abominations, filthy Courte, espe­cially considering wherof they be spoken, to whome, and by whome: they argue a scolding nature, and a stomacke boyling with contempt of lawes, and superiours. Neither can I suffer you to slaunder, not that Courte, but thys Churche with manifest vntruthes, as you do, when you saye that banners, bells, and making of crosses, be allowed to bee vsed in the gang weeke, and that the Archebishops Courte hath full power to dispence in all causes, wherin the Pope was wont to dispēce: which both be most vntrue. I thinke in dispensations, this Courte goeth no further than the lawes of the Realme do permitte.

Agreable to this spirite is your contemptuous speach, vsed to both the Archbishops, men to be reuerenced, not only in the respecte of their yeares, and authoritie, but of their singuler wisdome, grauitie, learning, and sounde religion also. Howbeit you reuerence them, as you do all other that be in authoritie, except some, whome you do but séeke to vse, to bring your intents to passe, I will saye no more.

I thinke you haue abused master Beza with your false reports, which hath caused him to write otherwise than he woulde do, if he knewe the whole state of the contro­uersie: So you haue also abused other notable learned men, and caused them to write according to your phan­sie, which since that time (being truly enformed) haue by their letters (which are to be séene) both condemned your contentiousnesse, and their owne to much credulitie. But our faith and Churche, dependes neyther vppon Master Beza, nor any other man, neyther do they looke for any [Page 230] such prerogatiue. But still you are without the booke.

You bid vs in the margent (to proue that the regiment of the Church should be spirituall) reade Ephe. 1. verse. 23. 1. Thessa. 5. vers. 13.1. Timo. 5. vers. 2. Hebr. 10. vers. 30.

In the place to the Ephe. the Apostle saith that God hath appointed Christ to be the head of the Church, which is his body, euen the fulnesse of him, that filleth all in all things. Here we learne that Christ is ye head of the church But how proues this that the gouernement of the church is only spirituall? will you hereby take away ciuill ma­gistrates, and other gouernours that God hath placed in his Church? It is subtilly done of you, to quote the places only, and not to apply them, nor to conclude of them: For surely if you had layde downe the words, and applied thē to your purpose, not wise and learned only, but very chil­dren would haue laughed you to scorne.

In the .1. Thess. 5. The Apostle beseecheth them to loue suche for their vvorkes sake, as laboure among them, are ouer them in the Lorde, and admonish them. What argument call you this? S. Paule moues the Thessalo­nians to loue their pastours, Ergo the gouernement of the Church is only spirituall.

In the first Timothie. 5. vers. 2. he willeth Timothie to exhorte the elder vvomen as mothers, the yonger as sisters, whereuppon you conclude thus: elder women must be exhorted as mothers, the yonger as sisters, wyth all purenesse. Ergo the gouernement of the Church must be spirituall.

In the .10. Hebr. vers. 30. it is thus written For we know him that hath saide, vengeance belongeth vnto me, I vvill recompence saith the Lorde, And againe: the Lorde shall iudge his people.

Uengeaunce belongeth to God and he shall iudge hys people, Ergo the gouernemente of the Churche muste be [Page 231] spirituall.

I am ashamed of these reasons, and so will you be like­wise, if you be not past shame. If you meane that the go­uernement of the Churche is spirituall, bycause God by his spirite, gifts, and ministerie of his word doth gouerne it, you say truly, although these places be vnaptly alled­ged: but if you meane, that therefore there néede no ciuill magistrates, no ciuill and politique lawes, no externall discipline, no outwarde ceremonies and orders, you are greatly deceiued, and ioyne with the Anabaptists, whose erroure in that pointe is sufficiently by diuers learned men confuted. And therefore I will not as yet intermeddle therewith, vntill I vnderstande further of your meaning.


The twentith. And as for the Commissaries Courte, that is but a pettie little stinking ditch, that floweth out of that former great puddle, robbing Christes Church of lawfull pastors, of watchfull seniors and elders, and carefull Dea­cons, in thys Court as in the other, 1 Cor. 5.4. one alone doth excommunicate, one alone sitteth in iudge­mente, and when he will can drawe backe the iudgement whiche he hath pronounced hauing called vppon the name of God, and that for money, whiche is called by chaunging of pen­naunce. In this Courte for non payment of two pens, a man shalbe excōmunicated if he appeare not when he is sente for, if he do not as his ordi­narie woulde from whome he had his Popish [Page 232] induction and institution, & to whome he hath sworne canonicam obedientiam, canonicall obedience if he learne not his catechisme like a good boy without booke, when it were more meete he should be able to teach others. To conclude: if he be not obediente to all these Lorde Bishops officers, by and by he must be cut of by excōmu­nication, and as it is lightly graunted and gy­uen forth, so if the money be payed, & the Court discharged, it is as quickly called in agayne. This Court poulleth parishes, scourgeth the poore hedge preests, ladeth Churche wardens with manifest periuries, punisheth whordoms and adulteries with toyish censures, remitteth without satisfying the congregation, and that in secrete places, giueth out dispensations for vnlawfull marriages, and committeth a thou­sand such like abominations. God deliuer all Christians out of this Antichristian tyrannie, where the Iudges, aduocates, and proctours, for the moste parte are Papists, and as for the scribes and notaries as greedy as cormorants, and if they al should perhaps see this writing, they would be as angry as waspes, and sting like hornets, three of them would be ynough to sting a man to death, for why? they are high Commissioners.

All this we say springeth out of this Ponti­ficall, whiche we must allowe by subscription, setting downe our hands, that it is not repug­nant or against the worde of God. Wee meane [Page 233] this Antichristian hierarchie and popishe orde­ring of ministers, straunge from the worde of God, and the vse of all well reformed Churches in the worlde.


To this I answere as before, I will neyther iustifye that which is amisse, nor cōdemn that which I know not: only this I say, that this taunting spirit of yours séeketh rather diffamation than reformation, vttereth spyteful­nesse of stomacke, rather than godly zeale▪ for what a de­riding of authoritie, & disdaine towards the same is this? three of them would be inowe to sting a man to death, for why, they are high Commissioners. What example haue you of any godlie man, that vsed thus to deride and floute magistrates?

You say, al this springeth out of that pōtifical, which you must allow by subscription. &c. But it had bene wel, if you had told vs, out of what part of that pontificall they spring, and how they be thereof gathered.

Of this Antichristian hierarchie and Popishe ordering of ministers (as it pleaseth you to say) I haue spoken be­fore sufficiently, and proued it neyther to be Antichristi­an nor Popishe, but profitable and conuenient, and both according to the worde of God, and vse of auncient godly and wel ordered Churches: especially where the refor­mation is generall, and in a kingdome. For you must not looke to haue the same gouernement of one whole king­dome, and of one little village or citie. In suche matters you must haue consideration to the tyme, place, persons, and other such circumstances: The lack of this discretion maketh you wander you knowe not whither.


The one and twentith. We haue almost let passe [Page 234] one thing, worthie the remembraunce, whiche is, that they take vppon them blasphemously, hauing neyther promise nor commaundement, to say to their new creatures, receyue the holie ghost. As though the holy Ghost were in their power to giue withoute warraunt, at their owne pleasure.


I haue aunswered to this before, and you haue in the former treatise set it downe in the same wordes.


And thus muche be spoken as touching this booke, agaynst whiche to stande, is a wonder to two sorts of men, the one ignorāt, the other ob­stinate. The Lord giue those that be his, vnder­standing in all things, that they may haue iud­gement: as for the other, whom the God of this worlde hath blynded,2. Tim. 2.7. 2. Corin. 4.4. least they Math. 13.15. should see and confesse the truth, and so be saued, and that doe in the full growth of wickednesse, maliciously resist the truthe, God confounde them, that his peace may bee vppon Israell, and hys sauing health vpon this nation. Amen.


Nay surely it is a wonder to wyse, learned, and god­ly men, to sée this booke so paynfully penned, with suche aduyse perused, and by so long practise allowed, nowe to be defaced, as it were with friuolous, vnlearned and vn­apte reasons, and that by foure sortes of men, Atheistes, Papists, Anabaptists, and (as you woulde be compted) [Page 235] Puritanes. God of his infinite mercie, giue you chari­table, quiet, and thankfull myndes, and eyther conuerte your heartes, or roote all suche disturbers oute of this Church, that we may with one hearte and mynde serue our Lorde God.

The seconde article.

That the maner and order appoynted by pu­blique authoritie aboute the administration of the sacraments, and cōmon prayers, & that the apparell by sufficient authoritie appointed for the ministers within the Church of Englande, be not wicked nor against the word of God, but tollerable, and being commaūded for order and obedience sake, are to be vsed.


For the order of administratiō of sacraments and common prayer inough is sayde before, all the seruice and administration is tyed to a sur­plesse, in Cathedrall churches they must haue a Cope, they receiue the cōmunion kneeling, they vse not for the most part common bread, Act. 2.46. Act. 20.7. accor­ding to the woorde of God and the statute, but starch bread according to the Iniunction. They commonly minister the sacramentes withoute preaching the worde.


And I haue before sufficiently aunswered to all that is here obiected.


And as for the apparel,Apparell. though we haue bene [Page 236] long borne in hande, and yet are, that it is for order and decencie commaunded, yet we know and haue proued that there is neither order nor comlynesse, nor obedience in vsing it. There is no order in it but confusion, no comlynesse, but deformitie: no obedience, but disobedience both agaynst God and the Prince. We maruell that they coulde espye in their laste Synode, that a graye Amyse, which is but a garment of digni­tie, shoulde be a garmente (as they saye) defiled with superstition, and yet that copes, caps, sur­plesses, tippets, and suche lyke baggage, the preaching signes of Popish priesthood, the Po­pes creatures, kepte in the same forme to this ende, to bring dignitie and reuerence to the mi­nisters and sacraments, should be reteined still, & not abolished. But they are as the garments of the idol, to which we should say, auaunt, and get thee hence.Esay. 30.22. They are as the garmentes of Balaamites, of popish priestes, enimies to God & all christiās. [...]. Thes. 5.22. They serue not to edificatiō, they haue the shew of euil (seing the popish priesthod is euil) they work discord, they hinder the prea­ching of the gospel, they kepe the memory of E­gipt stil amōgst vs, & put vs in mind of that ab­homination wherevnto they in times past haue serued, they bring ye ministery into contēpt, they offende the weak, they encorage the obstinate.


To all this also I haue answered before, I meane to al the reasons here alledged, as for bare words, they pre­uaile [Page 237] with none, but suche as haue respect to the persons and not to the matter: And therefore I omitte these wordes of pleasure, which you vse, when you say, that in this apparel there is no order, but confusion: no comelinesse, but deformitie: no obediēce, but disobedience, both agaynst God & the Prince.

It is not euery priuate mans part to define what is or­der & comelinesse in external matters béeing indifferent, but it is proper to thē onely, to whō God hath committed the gouernement of his Church: whose orders and lawes (not béeing agaynst the worde of God) whosoeuer dothe disobey, disobeyeth both God and the Prince: as you do in disobeying the Princes lawes in these matters.

It is wel that you séeme to iustifie the gray Amyse, bycause the Byshops haue disalowed of it in their Sy­node: Truely this is your conscience and religion, to be alwayes ad oppositum, and to disallowe that which lawe and authoritie alloweth, and allowe that which they dis­allowe. The next way (as I thinke) to driue you vnto conformitie in apparell, were to make a streight lawe, that no man should weare such kinde of apparell, bicause you loue to be contrary to lawes and good orders.

But you say, they are as the garments of the Idoll, to the which we should say, auaunt and get thee hence, they are as the garmentes of Balaamites, of Popish priests, enimies to God and all Christians. Be it so: so were all thinges in Hierico accursed, and an abhomination to the Lord, nei­ther was it lawfull for the Israelites to touch any thing thereof: and yet was the golde and the siluer, and the brasen and yron vessels, carried into the treasure house of the Lorde, and consecrated vnto him. Iosua. 6.

Gedeon was commaunded to take and sacrifice that Oxe of his fathers to God, which his father had fedde, [Page 238] and brought vp to be sacrificed to Baall, yea and to burne that oxe with the selfe same wood, that was consecrated and dedicated to the Idoll Baal. Iudic. 6.

Our forefathers tooke the temples dedicated wholy to ydols, yea to diuels, and most abhominably defiled with diuelish and abhominable seruice, and turned them into holy Churches, where Christ should be worshipped.

To be short, no diuell, no idoll, no Pope can so defile the nature or forme (not béeing cōtrary to the scriptures) of any of Gods creatures, that the libertie of a Christian man should be takē away in vsing, or not vsing of them.

And I say agayne with master Bucer, that for any thing to be a note of Antichrist, is not in the nature of any creature in it selfe, (for to that ende nothing vvas made of God) but it hangeth altogither of consenting to Anti­christes religion, and the professing thereof: The vvhiche consent and profession beeing chaunged into the consent and profession of Christianitie, there can sticke in the things them selues no note or marke of Antichristes reli­gion. The vse of belles vvas a marke of Antichristianitie in our Churches, vvhen the people by them vvere called to Masses, and vvhen they vvere roong agaynst tempestes, novv they are a token of Christianitie, vvhen the people by them are gathered togither to the Gospell of Christe, and other holy actions. &c. You say also, that they doe not edifie. If you say that they doe not edifie of them selues, you say truly: for only the holy ghost on this sort doth edifie, by the ministerie of the worde: But if you say, they edifie not at all, that is, that they do not tende to edifying, as other ceremonies & things vsed in the church (as pulpit, church, knéeling, singing, and such like) which be appointed for order & decencie, do: then speake you that which you are not able by sound arguments to iustifie. Peter Martyr in his Epistle written to master Hooper, thinketh that they doe edifie after a sorte, as other cere­monies [Page 239] doe. And so dothe master Bucer also in his Epi­stle written to master Alasco.

Furthermore, that they do edifie, it is manyfest, first, bicause they are by a lawfull Magistrate, by lawfull au­thoritie, for order and decencie appoynted in the Church, without any maner of superstition, or suspition of the same.

Secondly, bicause we are by due proofe and experi­ence taught, that suche as haue worns this apparell, and do weare it, by the ministerie of the worde, haue greatly edified, and doe daily.

Thirdly, bicause also by experience we daily vnder­stande, that suche as consente in wearing this apparell, consent also in all other poyntes of doctrine, and kéepe the peace of the Churche, which is one of the principall causes of edifying: contrariwise, suche as refuse the same apparell, not onely dissente and disagrée among them selues, but fall into diuers and straunge opinions, without stay: and slaunder the Gospell with their con­tentiousnesse, and teare in péeces the Churche of Christ with their factions and schismes: and be the cause why bothe the worde of God, and christian magistrates be al­most generally contemned.

I here omit that which I might as iustly bring for this kinde of apparel, as you do for sitting at the communion: I meane a fit and profitable signification, wherof master Martir speaketh in the Epistle before mentioned on this sort: I wil not here say, that they which stād to the defence of this matter, may pretende some honest and iust signifi­cation of the apparell, and that not dissenting from the worde of God, which is this: the ministers of the Churche (as the prophet Malachie witnesseth) be angels and Gods messengers: but angels for the most part appeared, beeing clothed in white garmēts. I pray you how shal we debarre the Churche of this libertie, that it can not signifie some [Page 240] good thing in setting foorth their rytes and ceremonies, especially beeing so done, that no maner of Gods honor is attributed vnto them, and that they be in sighte come­ly, and in number fewe, and that Christian people be not wyth them ouerburdened, and matters of greater im­portaunce be omitted.

You adde and say, that they haue the shewe of euill, (séeing the Popish priesthoode is euill.)

When they were a signe and token of the Popishe priesthoode, then were they euill, euen as the thing was which they signified: but nowe they be the tokens and the signes of the ministers of the worde of God, which are good, and therefore also they be good: no man in this Churche of Englande is so ignorante, but that he kno­weth this apparell not to be nowe the signes of a Mas­sing priest, but of a lawfull minister: wherefore it is a shewe of good: euen as it is in the lyke maner in the Uniuersities a shewe and signe of degrées in learning, and therfore a showe of good, excepte you will also con­demne degrées of learning. Neither is if any straunge matter, for the selfe same thing in others respectes, and at diuers times, to be the signe bothe of good and euill. The belles were a signe of euill, when they were roong to call to Masse, and to stay stormes and tempestes, the selfe same belles are now a signe of good, when they bée roong to sermons and other godly actions. The Churches them selues were a signe of euill, when Idolatrie was committed in them, and false doctrine preached: nowe they be a signe of good, when God is rightly worshipped in them: and his worde truely preached. Many such ex­amples I could bring, but a reasonable man can gather of these sufficiently to confute your errour. Furthermore when we be willed to abstayne from all shewe of euill, it is ment of euill life, and euill doctrine, least we do any thing with a scrupulous conscience.

[Page 241]They worke discorde, they hinder the prea­ching of the Gospell.

This is an argument à non causa ad causam, it is not the apparell that worketh discorde, or hindreth the prea­ching of the Gospell, no, no more than it is the worde of God that engendreth heresies, or wyne that maketh dronke, or the sworde that murdreth, or the lawe that worketh iniurie. &c. But it is the sinister affection, the rebellious nature, the contentious minde of man. For who began this contention, or when was it begonne? Truely if the lawe for apparell were vtterly abroga­ted, yet would not your contention cease, nay, it woulde burst out muche more vehamently, and in farre grea­ter matters, as this your admonition declareth. And therefore I thinke rather, that the lawe for apparell, will stay further contentions, especially if it bée duely executed.

They keepe the memorie of Egypte still a­mongest vs, and put vs in minde of that abho­mination wherevnto they in times past haue serued. No truely, no more than doth the Church, the Pulpit, the belles. &c. but they teache vs the true vse of Christian libertie: and that all things be cleane to those that be cleane. Finally, that godly men may well vse that which wicked haue abused, howsoeuer vngodly.

They bring the ministerie into contempte. Onely with you, and suche as you (by your continuall crying out agaynst them) haue deluded: contemners of good orders, lawes, and statutes, are to be seuerely pu­nished for their contempt. Good lawes, orders, and sta­tutes are not to be altered or dissolued, bicause by suche as forget their dueties, they are contemned.

They offende the weake, and encourage the obstinate. Those that be offended with thē, think them [Page 242] selues most strong, and glory therein with condemning of others. The obstinate be encouraged through the schis­mes, and contentions, that you trouble the Churche, and slaunder the Gospell with: which one day you will vn­derstande, if in time you do not repent.


Therfore can no authoritie by the worde of God, with any pretence of order & disobedience commaunde them, nor make them in any wise tollerable, but by circumstances they are wic­ked, and agaynst the worde of God.


Nowe you come to the poynt where you would haue it, it is the marke you shoote at, to spoyle the magistrate of all authoritie in things indifferent, especially in eccle­siasticall matters: But you set it downe onely without proofe: wherefore I will thus briefly answere to your bare words, (vntil you bring some proofe) that this your assertion is both Anabaptisticall, and Papisticall, and contrarie also to the worde of God, and all learning.


If this be not playne inough by that whiche is already sette foorth, wee mynde by Gods grace to make it playner, and shoulde do it bet­ter, if it were as lawfull for vs (as for oure aduersaries) to publishe our myndes in print, then shoulde appeare what slender stuffe they bring that are so impudent by open writing to defende it. And if it might please hir Maiestie, by the aduise of you right Honorable, in this [Page 243] highe Court of Parliamente, to heare vs by writing or otherwise, to defend our selues, then (such is the equitie of our cause) that we would trust to finde fauour in hir maiesties sight: then those patched Pamphlets, made by soden vp­starts, and newe conuertes, should appeare in their colours, and truth haue the victorie, and God the glory: if this can not be obteyned, we will by Gods grace addresse our selues to de­fende his truthe by suffering, and willingly lay our heads to the blocke. And this shall be our peace, to haue quiet consciences with our God, whom we will abide for, with all patience, vn­till he make our full deliueraunce.


And I will not spare my labour, from time to time, to vtter my minde, and conscience in these matters: pro­testing, that if by learning you can persuade me, I will say agayne with Augustine, Errare possum, haereticus esse nolo. All the rest of your stoute and suspicious bragges, of your vndecent, and vnséemely words, I let passe, and leaue them to be considered as notes of your spirite, and modestie. The Quéenes maiestie may assure hir selfe, that she hath of learned men a number sufficient, able by learning to maynteine both hir authoritie, and lawes whiche hir Maiestie hath hitherto vsed and made, for the furtheraunce of the Gospell, and maynteining of good order and peace in the Churche. The Lorde of his infinite goodnesse long preserue hir, and giue vs thanke­full hearts to God for hir.

The thirde article.

That the articles of Religion which onely concerne the true Christian fayth, and the do­ctrine of the Sacramentes, comprised in a booke imprinted: Articles, wherevpon it was agreed by bothe Archbyshops. &c. and euery of them conteyne true, and godly Christian doctrine.


Doctrine.For the Articles concerning the substaunce of doctrine,The righte gouernemēt of the chur­che [...]an not be separated from the doctrine. 1. Tim. 1.2 vsing a godly interpretation in a poynte or two, which are either too sparely, or else too▪ darkly set downe, we were and are rea­die, according to duetie to subscribe vnto them. We would to God that as they holde the sub­staunce togither with vs, and we with them, so they woulde not denie the effecte and ver­tue thereof: then shoulde not our wordes and workes be deuorced, but Christe shoulde bee suffered to reigne, a true ministerie according to the worde instituted, discipline exercised, Sacramentes purely and sincerely ministred: this is that we striue for, and about which we haue suffered, 1. Pet. 3.17. not as euill doers, but for resi­sting poperie, and refusing to bee stoong with the tayle of Antichristian infection, ready 1. Pet. 3.15 to render a reason of our fayth, to the stopping of all our enimies mouthes: Wee therefore for [Page 245] the Churche of Gods sake, whiche ought to be moste deare vnto you, beseeche you for our So­ueraignes sake, vppon whom we pray that all Gods blessing may be poured abundantly, wee pray you to consider of these abuses, to reforme Gods Churche according to youre dueties and callings: that as with one mouth we confesse one Christe, so with one consente this raigne of Antichriste, may bee turned oute headlong from amongest vs, and Christe our Lord may reigne by his worde ouer vs. So your seates shalbe established and setled in great assurance, you shall not neede to feare youre enemies, for God will turne awaye his threatned plagues from vs, whiche hee in mercie do for his Chri­stes sake. Amen.


It is very well that you so lyke of the Articles, but yet it pleaseth you not to subscribe vnto them: You saye bycause of a poynt or two whiche are eyther too sparely, or else to darkly set downe: but in déede your meaning is, to subscribe to nothing whiche by au­thoritie you are required to doe, and that argueth an ar­rogante mynde, and a disposition that loueth alwaye to bée singuler.

You note in the margent, that the right gouernement of the Churche can neuer be separated from the doctrine: But by your owne confession we haue the doctrine, Ergo of necessitie we also haue the ryght gouernemente. Here in few woords you haue caste downe whatsoeuer you sée­med before to buyld: so do commonly vnskilfull buylders.

[Page 246]I woulde to God that for so much as contrarie to your former assertion, you nowe confesse that wée haue the ve­ritie of doctrine, you coulde be contente to saye, downe great heart, and submitte youre selues to the Quéenes Maiestie, and hir lawes, accordyng to your duetie: then no doubt Christe shoulde withoute resistance, reigne in this Churche, and the frutes of the Gospell would much more appeare.

You bragge muche of youre suffering. You are little beholden to youre neyghbours, when you are thus con­strayned to prayse your selues. But I pray you whether dothe he persecute, that modestely and soberly defendeth the truth, or he that vnlawfully reuengeth himself with­rayling and backbyting? you loue very well to haue the worlde knowe howe greately you be persecuted. And therfore if one of you here in Cambridge be punished but twentie pens for his open contempte of statutes, to the which he is sworne, in poste hast it is caried into al quar­ters, and especially to London, where great complaynte is made of this gréeuous persecution: when as you & your disciples ceasse not (as I sayde) moste falsly and slaunde­rously to reporte of suche, as executyng good lawes, dis­charge theyr conscience to GOD, and their duetie to­wardes the Prince.

Wée therfore exhorte you, if there be any feare of God before your eyes, any reuerence towardes the Prince, any desire of promoting the Gospell, any louing affection towardes the Church of Christ, to submit your selues ac­cording to youre duties, to godly orders, to leaue of con­tentiousnesse, to ioyne with vs in preaching of the worde of God, and beating downe the kyng­dom of Antichrist, that this your diuision procure not Gods wrath to be poured vppon vs.

Additions, detractions, and altera­tions in this second part of the Admonition.

Folio 1.

THere is added portuis: For where before they sayd, that our booke of Common prayers was culled and picked out of that popish dunghil the Masseboke, nowe vpon better aduisement, they saye that it was cul­led out of the portuis and massebooke. It derogated nothing from the booke of Common prayers bicause some thing therin is in the portuis and massebook, no more thā it derogateth from the Scriptures, that some portion of them, as the whole Psalmes, and certain other portions of the Epistles, Gospels, and other Scripture, be in the same: neyther are they allowed bicause they be in the portuis and massebooke, but bicause they be eyther scrip­ture, or most agréeable thervnto.

They also adde in ye first reason, that the cōming of wo­men in vailes to be churched, is not commaunded by law, but yet the abuse to be great, by reasō that superstition is growen therby in the heartes of many, & other are iudged that vse it not. This is an argumēt of their former rashnes, but not worthy any answer, especially being cōfessed to be without the booke.

For the .120. psalm, is now quoted the .121. psalm, which I haue also corrected before.

Folio. 2.

For the .26. of Mat. is noted the .28. And this also I cor­rected in answering that place.

For the first to Timo. 3. vse. 3. nowe they haue quoted 1. Ti. 3. vse. 6. against reading ministers: where S. Paule woulde not haue a minister to be a yong scholer: but he speaketh nothing against reading.

Where it was before and minister a sacrament, now is added, according to their appoyntmente, to what purpose I know not.

[Page]It was before, reading is not feeding, nowe it is thus amended, for bare reading of the word, and single seruice saying, is bare feeding: wherby they nowe confesse, that reading is féeding, althoughe it be (as they saye) but bare féeding. Wée were in good case if the platforme of oure Churche depended vppon these men, which alter their iudgements so sodeynly: It is a true saying, Conueniet nulli, qui secum disside [...] ipse, Howe can he agree with other, that doth not agree with himself?

There is also added in the same lease these woordes: are not the people wel nodified think you, when the homilie of sweeping the church is read vn­to them? Surely such slouting termes are vsed of none but of nodies in déede, and suche as are more méete to be fooles in playes, where they may iest, than to be platfor­mers of Churches, in whom wisedome, learning, gra­uitie and godlynesse is to be required: I know no Homi­lie entituled of sweeping the Churche, one there is of repairing & keeping cleane of churches: whe­ther it edifie or no, I referre to the wise and discrete rea­der to iudge, when he hath perused it.

Fol. 3.

Before it was in the seconde reason, for the verye name Apocrypha testifieth that they oughte ra­ther to be kept close thā to be vttered: Now it is, for the very name Apocrypha testifieth that they were read in secret, and not openly: This is some correction of their former rashnesse. But of this matter that is, of reading Homilies in the Churche, I haue spo­ken before.

I omitte .2. Timothie. 3. verse .6. whyche is nowe verse .16. and .2. Peter. 1. verse .20. whyche is now vers .19.20.21. For these bée not matters of any greate im­portaunce, and they bée quoted to proue a matter not doubted of among vs.

[Page]In the former edition, and fourthe reason, it is thus written: In this booke we are enioyned to re­ceiue the Communion kneeling, whiche beside that it hath in it a shewe of papistrie, dothe not so well expresse the mysterie of this holy sup­per. For as in the olde Testament eating the Paschall Lamb standing, signified a readinesse to passe: euen so in receiuing it nowe sitting, ac­cording to the example of Christe, we signifie a rest, that is, a full finishing thorough Christe, of all the ceremonial lawe, and a perfect worke of redemption wrought that giueth rest for e­uer, and so we auoyde also the daunger of Ido­latrie.

In the seconde Edition these wordes be thus altered: In this booke we are enioyned to receiue the Communiō kneeling, which beside that it hath in it a shewe of popish Idolatrie, dothe not so wel expresse a supper, neither agreeth it so wel with the institution of Christ, as sitting dothe: not that we make sitting a thing of necessitie belonging vnto the Sacrament, neither affirm we that it maye not be receiued otherwise, but that it is more neare the institution, and also a meane to auoyde the daunger of Idolatrie. Here is the signification of sitting (whiche they before made) cleane dashed out, as a thing vnaduisedly before put in. It is also here graunted that the Communion may be receiued otherwise than sitting, with other cir­cumstances, whereof they haue nowe better considered. Surely this is a great alteration vppon suche a sodeine: And I would hardly haue bene persuaded that these men woulde so sone haue discredited themselues by their in­constancie. But peraduenture the selfe same had not the [Page] correction of the booke which were the first penners of it, and therefore how they will like of this correctiō, it may be doubted. But although the woordes in the text be alte­red, yet ye quotations in the margent remayne still: Be­like they are to be applied as it pleaseth ye platformers.

In the same leafe and fifth reason, to these wordes: Besides that we neuer read in the new Testa­mente that this worde Priest as touching of­fice is vsed in the good parte: In the second editiō is added, except it speake of the Leuiticall priest­hood or of the priesthood of Christ. Here as I thinke they haue forgotten that which Peter speaketh to all Christians, in his 1. epistle cap. 2. ver. 5. And ye as liue­lye stones be made a spirituall house, and holy preesthood to offer vp spirituall sacrifices acceptable to God by Iesus Christ. And vers. 9. But ye are a chosen generation, a roy­all priesthood. &c. And Apoca. 1. And made vs kinges and preestes vnto God. &c. I willed them before to shew me one place in the whole new Testamēt where this woord. Priest, as touching the office, is taken in euill parte: I may be deceiued, but I desire to learne.

Fol. 4.

All this is added in the seuenth reason: But some will say that the baptisme of women is not cōmaunded by law, if it be not, why do you suffer it, & wherefore are the children so baptized ac­cordingly? cōmon experience teacheth that it is vsed almost in all places, and few speake a­gainst it: & this I am sure of, that when it was put in the booke, that was the meaning of the most part, that were thē present, & so it was to be vnderstand, as common practise without cō ­trolement doth playnely declare. All these be but coniectures. Diuers things he suffered & in many places vsed without controlement, which notwithstanding by [Page] no law be cōmaunded. What the meaning was of those that penned the booke, I know not, neither as I thinke do you. And surely for cōmon practise I can say little, but for mine owne experience this I dare affirme, that I haue not knowne one child so baptised in places where I haue had to do, no not synce ye beginning of the Quenes Maie­sties reigne. I speake not of the thing it selfe, but onely of your coniectures: I thinke if the circumstances of ye booke be well considered, it will appeare yt the meaning is, that priuate baptisme is rather to be ministred by some mi­nister (which in ye time of necessitie may soonest be come by) than by any woman. But in this point I submit my iudgement to suche as better knowe the meaning of the booke (being penners thereof) than I do.

In the same leafe and nynth reason speaking of certen things vsed aboute mariage, they adde these woordes: With diuers other heathenishe toyes, in sundry cuntryes, as carying of wheat sheafes on their heads, & casting of corne, with a number of such like, whereby they make rather a maygame of mariage, than a holie institution of God. These be but toyes in déede, vsed I know not where, not contey­ned in any part of ye booke of cōmon prayers, & therefore without my compas of defence. They lacke matter when they stuffe their booke wt such vayne & friuolous trifles.

Fol. 5.

In the 10. reason to these woords, (as for confirma­tion: is added, which the papistes & our men say was in tymes past Apostolicall, grounding their opinion perhappes vppon some dreame of Hierome: And in the same place these woordes be left out: We speake not of other toyes vsed in it, and how farre it differeth, and is degenerated from the first institution, they them selues that are learned can witnesse: And in the place hereof [Page] this is inserted, as though baptisme were not al­readie perfecte, but needed confirmation, or as though the Byshop could giue the holy ghost. You your selfe in effecte haue confessed in your firste edi­tion that confirmation of children is very auncient, and that it hath bene well instituted, for there you say that now it differeth and is degenerat from the first institution: But vpon better aduisement you haue left out these wordes in your second edition: as you haue also left out thèse, with other toyes vsed in it, whereby you confesse (contrarie to your former sentence) that the confirmation of children now vsed is without any toyes. Howsoeuer it pleaseth you to accompt Hieromes iudge­ment (touching the antiquitis of confirmation) a dreame: yet his dreame may be of as much credit with wise men, as your bare denial of the same.

The wordes that you haue added in the seconde place might well haue bene spared: for you knowe that confir­mation now vsed in this Church is not to make baptisme perfect, but partly to trie howe the Godfathers and God­mothers haue performed that which was enioyned them when the children were baptised: partly that the children themselues (nowe being at the yeares of discretion, and hauing learned what their Godfathers and Godmothers promised for them in baptisme) may with their owne mouth and with their owne consente openly before the Churche ratifie and confirme the same, and also promise that by the grace of God they wil euermore endeuor thē ­selues faithfully to obserue and kéepe such things as they by their owne mouth and confession haue assented vnto. And this reason is alledged among other euen in the boke of Common prayers. And that it is not to make baptisme perfect, the boke of common prayers it selfe declareth in these words: And that no man shall thinke any detriment shall come to children by deferring of their confirmation, he shall know for truth that it is certaine by Gods vvorde [Page] that children being baptised, haue all things necessarie for their saluation, and be vndoubtedly saued.

You adde, as though the Byshop coulde giue the holy Ghost: the Byshop may vse the ceremonie vsed by the Apostles, that is, imposition of handes, & may safely say this godly prayer conteyned in the boke: Defend O Lord this child vvith thy heauenly grace that he may continue thine for euer, and dayly encrease in thy ho­ly spirite, more and more, vntill he come vnto thy euerla­sting kingdome. Amen. And other such godly praiers ther conteyned. Of any other kinde of giuing the holy ghost, there is no mention in that booke, and therefore these ad­ditions myght very wel haue bene left out of your libell. But of the Bishops benedictiō by laying on of his hands, heare Master Caluines iudgement in his Instit. cap. 19. secti. 4. Talem manuum impositionem quae simpliciter loco bene­dictionis fiat, lando, et restitutam hodie in purum vsum vilim. Such imposition of handes as is simplie made in the steade of blessing, I do commend, and vvish that it vvere restored at this day to the pure vse. There shall you also reade the very self same for me & manner of confirmation allowed, which is now vsed in this Church of England.

To the ende of the eleuenth reason, these wordes be added, and open our eyes that we may see what that good and acceptable will of God is, and be more earnest to prouoke his glorie: to the which I only answere Amen.

In the ende of the twelfth, there is something left out which they haue placed in the 13. reason: but it is answe­red before.

Fol. 6.

There is nothing added or altered worth the noting: only in the fiftenth reason, where they sayde before that we honored Byshoppes by the titles of Kings: nowe they haue recanted that, and condemned themselues of an vntruth, for they haue left out that title.

[Page]In the ende of that fiftéenth article or reason, this is added: and whiche of them haue not preached a­gainst the Popes two swords: nowe whether they vse them not thēselues? Touching the Popes two swords, we are of the same minde stil, for the Pope contrary to the worde of God taketh from Princes vnto him selfe that authoritie whiche is due vnto them by the worde of God, and woulde haue them to receiue that au­thoritie from him whiche he hath no power to gyue: the Pope also requireth the full authoritie of a ciuill magi­strate, and exempteth him selfe from all subiectiō, which is flat contrary to the word of God: our Byshops in this Church do not challenge as of their owne right any such ciuill authoritie, but only according to their duty execute that, that by the Prince, & lawes of this Realme, for iust considerations is layde vpō them. Neither do they medle in all ciuill causes, or exercise all ciuill iurisdiction, but such only as helpeth to discipline and to the good gouern­ment of this church and state: Wherefore we may safe­ly preache against the Popes two swords, and yet law­fully defende that iurisdiction and authoritie that any bishop hath in this Church, for any thing that I knowe.

Fol. 7.

Wheras before it was thus in the margent, and. 19. reason, to proue that the regiment of the church shoulde be spirituall reade Eph. 1.23. 1. Thess. 5.13.1. Ti. 5.2. Heb. 10.30. now it is thus altered: to proue that ye regiment of the church should be spirituall, read Caluine in his cōmentaries vpon these places. Eph. 1.23. 1. Thes. 5. 13.1. Ti. 5.2. Heb. 10.30. Belike bicause the scriptures thē ­selues do not sufficiētly proue your assertiō, therfore you would haue vs to leaue them, & to reast vpon Caluines interpretation, which is nothing else but to prefer mans iudgemēt before the word of god, or to giue master Cal­uine authoritie to conclude that which is not determined by the scripture: If this be not your meaning, why flye [Page] you frō those places themselues to master Caluines in­terpretatiō vpon them? But what if you now abuse ma­ster Caluines cōmentaries vpon these places, as you did before the places themselues? In his commentaries vp­on Ephe. 1. vse. 23. This is all that he sayth touching this matter. Nam vtcun (que) Christus omnia perficiat, nutu, virtu­te (que) sua: tamē specialiter loquitur hic Paulus, de spirituali ec­clesiae gubernatione. Quanquam nihil interea impedit quo mi­nus de vniuersali mundi gubernatione accipias. For howsoe­uer Christ maketh perfecte all things with his becke, and by his power, yet Paule speaketh here especially of the spiritual gouernemēt of the church. Although that in the meane time it is no hinderance, why thou mayest not also vnderstād it of the vniuersall gouernement of the world. These words serue litle for your purpose. There is no man that doubteth but that Christe doth spiritually go­uerne his Churche, and raigne in the hartes of the faith­full by hys sprite: But your meaning is, that the go­uernement of the Churche is only spirituall, which you can no more gather of these wordes of Caluine, than you may that the gouernemente of the whole world ought only to be spirituall.

The same Caluine writing vppon .1. Thessa. 5 vers. 12. for the which you haue noted the .13. saith on this sorte: Hoc additum videtur, ad notandum spirituale regimen, ta­metsi enim Reges quo (que) & magistratus Dei ordinatione pro­sunt, quia tamen ecclesiae gubernationem dominus peculiariter vult suam agnosci, ideo nominatim praeesse in Domino dicun­tur, qui Christi nomine & mandato ecclesiam gubernant. This seemes to be added to note the spirituall regiment. For although kings also and Magistrates do gouerne by the ordinance of God, yet bycause the Lorde would haue the gouernemente of the Churche knowne peculierly to be his, therefore namely they are saide to rule in the Lorde, whiche gouerne the Churche in the name of Christe and by hys commaundemente. Hitherto Caluine also affirmeth that whiche no man denieth, [Page] that God doth by the ministerie of his worde, spiritually gouerne his Church: But this taketh not away the ciuill Magistrate, neyther yet ciuill lawes made by the Ma­gistrate externally also to gouerne the Churche. In his Commentaries. 1. Ti. 5. verse. 2. he speaketh not one word of this matter for any thing that I can perceiue. Vp­pon the place to the Hebrewes, he onely sheweth that God dothe gouerne hys Churche: the whiche I thinke no man is so wicked as to denye. You muste more plainly sette it downe what your meaning in this mat­ter is, before you can be fully aunswered. For to proue that God dothe spiritually gouerne his Churche, is néedlesse, being denied of none, either Papiste, or Pro­testant: but thereuppon to conclude that the ciuill magi­strate is secluded from the gouernement of the Churche, or that there néedeth no externall regiment, is dangerous, and sauoreth Anabaptisme.

In the same leafe and .19. reason these wordes be lefte out, bāners and belles: whiche argueth that they were before vntruly sayde to be vsed in gang wéeke: But to lye, is a small matter with these men.

Fol. 8.

For Lords grace of Yorke: there is, the Arche­bishop of Yorke. The cause of thys alteration I know not.

In the margent ouer against the 21. reason, there is this note: It conteyneth manifest blasphemy as may appeare, E [...]e. 1.17. meaning this saying of the Byshop to those that are admitted ministers: Receiue the holy Ghost: The place in that Chapiter of the Epistle to the Ephesians proueth no suche thing, these be the wordes: I cease not to giue thanks for you making mention of you in my prayers, that the God of our Lorde Iesus Christ, the father of glory, mighte giue vnto you the spirite of vvise­dome and reuelation thorough the knovvledge of hym. What sequele is there in this argument? Saincte Paule [Page] prayed that God would giue to the Ephesians the spirite of wisedome and reuelation thorough the knowledge of him: Ergo this saying of the Bishop, (Receiue the ho­ly Ghost) to those that are admitted into the ministerie, conteyneth manifest blasphemy. Such is your vsuall mā ­ner of reasoning.

Fol. 9. and second article.

All this is added: Neither is the controuersie be­twixte them and vs as they woulde beare the worlde in hand: as for a cap, a tippet, or a surp­lesse, but for greater matters concerning a true ministerie and regimēt of the Church according to the word. Which things once established the other melte away of them selues: and yet consi­der I pray you whether their owne argumente doth not choke themselues, for euen the very name of triftes doth playnly declare that they ought not to be mainteyned in Christes church: and what shall our Bishops win by it? Forsoth that they bee mainteyners of triftes and trifling Bishops, consuming the greatest parte of theyr time in those trifles, whereas they shoulde bee better occupied. We striue for true religion and gouernement of the Churche, and shew you the righte way to throw out Antichrist both head and taile, and that we will not so much as com­municate with the taile of the beast: But they after they haue thrust out Antichriste by the head, goe aboute to pull hym in againe by the tayle, cunningly coulouring it, least any manne should espye his foot steps, as Cacus did when he stole the oxen.

What other men haue done, I knowe not, but for my [Page] parte, I alwayes suspected and partely knewe, that some of you had greater matters in hand, and of more impor­tance than cappe, tippet, and surplesse, whiche surely was one of the first causes that moued me to be more ear­nest agaynst you, than I was accustomed: For I did vn­derstand that you wer hatching opinions tending not on­ly to Anabaptisme, but to the ouerthrowe of the Gospel, and disturbing the quiet state of this Churche: And yet who knoweth not that you haue made the cap, and Sur­plesse your pretence hitherto, vntill nowe of late when you sée almost all men condemne your follie.

You say, we choake our selues with our owne argumente, for euen the very name of trifles doth playnly declare, that they ought not to be maynteyned in Christes Church. Surely of them selues they be but trifles, as all other externall ceremo­nies and indifferent things bée: It is the circumstaunces that maketh them no trifles, but matters of weight: For things indifferent béeing commaunded thus or so to bée vsed by the Magistrate (not as necessarie to saluation & iustificatiō, but as conuenient and necessarie for order & decencie) bée not nowe trifles: And who soeuer without a lawfull vrgente cause, or in a case of necessitie, dothe breake ye law made of thē, sheweth himselfe a disordered person, disobediente, a contemner of lawfull authoritie, and a wounder of his weake brothers conscience. And if any man shall saye, that this is to bring vs agayne in bondage of the lawe, and to depriue vs of our libertie: I answere, no, for it is not a matter of Iustification, but of order: And to be vnder a lawe, is no taking awaye of Christian libertie, for the Christian libertie is not a licence to doe what thou list, but to serue God in new­nesse of mynde, and that for loue, not for seruile feare. Of them selues therefore they vs but trifles, but béeing commaunded by the Magistrate to be vsed, or not to be vsed, they are no trifles, no more than it was for wo­men [Page] to come into the Churche bareheaded, or a man to praye, hauing his cappe on his heade, after that Saint Paule had made an order to the contrarie. And therfore these scoffes and stoutes (and what shall oute Bi­shoppes win by it? forsoth that they bée mayn­teyners of trifles, and tri [...]ling Bishops, con­suming the greatest part of their tyme in these trifles, where as they shoulde be better occu­pied) myght with more commendation of youre mode­stie haue bene well forborne. They see your doings tend not only to contention, but to confusion: not only to diso­bedience towardes the lawes of the Prince, but also to daungerous errours, yea to the ouerthrowe of religion, and therfore they are neyther maynteyners of try­fles, nor trifling Bishops, but wyse, discréete, vigi­lant and learned fathers, whyche séeke to mayntayne peace, preserue good order, defende the authoritie of law­full lawes, and in tyme suppresse erronious doctrine. You rather spend the tyme in trifles, when you might be better occupied, for you (omitting al other necessary poin­tes of doctrine, and profitable exhortations to good lyfe) stuffe your sermons, and furnishe your table talke with nothing else, but with bitter inuectiues agaynst those ry­tes, as though they were matters of damnation, and a­gaynst those learned and discréete ministers of the word, who (according to their dutie, vsing of them) séeke in déed to beate downe Antichriste, to plante necessarie poyntes of religion in mennes heartes, and to teache repentance with newnesse of life, which your vnfrutefull, froward, and cōtentious dealing, reioyceth the Papist, discrediteth the sound and lerned preacher, offendeth the godlie, woū ­deth the weake, worketh contempte of Magistrates and superiors in the hearts of the hearers, destroyeth that which other men buylde, & finally doth good to none. For what frute can there come to ye hearers by inueying con­tinually against cappe, tippet, surplesse, ring in mariage, [Page] womens white kerchers, bagpypes, funerall sermons, mourning apparel. &c. Bishops, Preachers, Magistrates, Prince? These and suche lyke, be only the common pla­ces, you entreate of.

When you saye, that you stryue for true Re­ligion and gouernemente of the Churche. &c. You saye▪ that you dooe that▪ whyche is to bée wy­shed you shoulde doo: But youre doings tende to the de­facing of true Religion, and ouerthrowe of the righte gouernement of the Churche, and although you be not the head of Antichrist, yet are you his taile: For the tayle of the beast, (as learned mē say) be false prophets, hypocrits, such as stirre vp schismes and factions among true Christians, and by pretence of zeale, by cloked and couloured meanes, séeke to drawe into the Church Antichrist backe­ward, as Cacus did the oxen into his denne.

FOr as muche as the Authors of the Admonition, for their better credite, haue set downe in print, the Epi­stles of master Beza, & master Gualter: so I haue thought good to set downe an Epistle of master Gualter, reuoking the same, vpon better information: also, an other, of ma­ster Bullinger, concerning the same cause.

A Letter of master Gualter, writ­ten of late to the R. Reuerende father in Christ, the bishop of Ely.

S. ACCEPI (Reuerende in Christo pater) litteras tuas, quibus ad eas respondes, quas ego ante sexennium, anno nimirum. 1566. ad D. Parkhurstum amicum veterem dederā. Vt autem ego vehementia quadam in scri­bendo vsus fui, ita tu quo (que) mea non minus grauiter diluis. Sed libertate tua adeò me non offendi scias, vt potius summi beneficij loco ducam tuam illam admonitionem, siue, correptionem malis dicere. Nā ex ea amari me abs te in­telligo, quem ego prius, licet facie ignotum, venerari solebam, propter pietatis ac eruditionis testimonium, quod piae memoriae vir, Petrus Martyr, tibi saepius apud me tulit, et cuius argu­mentum euidens nunc in tuis literis conspicio. Pietatis enim esse scio causam publicam contra quosuis tueri, amoris autem indiciū est libera admonitio, qua fratris ab alijs decepti error arguitur, vt rectius sentire discat. Quod vtrum (que) cum tu non minus eruditè, quam verè facias, tuam pietatem merito exoscu­lor, & spero offensionem istam quae inter nos exorta fuit, ami­citiae indissolubilis nobis causam fore. De tua enim humanita­te mihi polliceor, quod culpam hanc mihi facile condonatura sit, si quo tempore, & quibus de causis, & ad quem ista scripse­rim, consideret. Fuit tempus illud exulceratissimum, & diuersae in singulos fere dies ad nos literae perferebantur, cum infoelix illa de vestibus controuersia apud vos ageretur. Monuimus iunt aduersarios vestros, ne propter rem nullius momentilites mouerent in ecclesia, & putabamus rem benè esse sopitam. Sed ecce praeter omnem expectationem, Geneua adueniunt Angli duo, qui à D. Beza, cuius aures criminibus & calumnijs op­pleuerant, litteras afferunt piae quaerimoniae plenas, quibus v [...] rebus Angliae afflictissimis opem ferremus rogabat, & vt ego ad vos profectionem instituerem hortabatur. Accessit duo­rum istorum relatio, qui eadem nobis narrabant, quae prius Ge­neue [Page] nin [...] profuderant, id (que) tanta cum confidentia, & pietatis si­mulatione, vt scripto quo (que) consignatos exhiberent errores, & abusus multos, at (que) nimium superstitiosos, quosiam in Anglia defendi dicebant, & ab Ecclesiae ministerio deijci cos omnes qui illis consentire nollent. Addebant hoc ipsis acerbissimum ac­cedere, quod pleri (que) Episcoporum se executores praeberent corū, quae in A [...]la ab hominibus superstitioni, & ambitioni deditis indies conderentur. Quis vero aliquos tam impudentos esse suspicaretur, qui tanta cum fiducia auderent mentiri in causa publica, cuius cognitio non poterat diu latere? Nos certè isto­rum narratio vehementer perturbauit, & fateor me extempore epistolium illud effudisse, & ad D. Parkhurstum, quocū mihi licere putabam liberius agere, propter veterē amicitiā, quae ante annos triginta quin (que) Oxonij, in [...]hoata postea domi meae, qua­tuor annorū hospitio ita confirmatae fu [...]t, vt & illi in me ius esse velim, & vicissim mihi de illo quiduis polliceatur. Nihil minus mihi in mentem veniebat, quàm vt meas literas ille latius spar­gere [...]. Nam ipsius potius sententiam audire cupiebam, qui tamen de hac causa nihil vnquam scripsit. Quod me non multum mouebat, eo quod non multum post D. Abelus, vir optimus & amicus communis noster, de hac re ad nos scri­beret, vos (que) omnes hac culpa liberaret. Nihil ergo porro soli­citus eram de meis illis literis, quas soli Parkhursto meo scrip [...]eram, de cuius in me studio dubitare, neque possum, neque debeo. At quia eas latius sparsas fuisse nunc demum inte [...]igo, id certè mihi vehementer dole [...], & tuae amplitudini (mi pater reuerende) me gratias ingentes debere fateor, qui vel sero tandem de eo me feceris certiorem. Et quia te de animi mei candore & affectu syncero non dubiture scribis, tuam hu­manitatem rogo reuerenter, vt me apud alios etiam excuset, ad quorum manus mea illa Epistola peruenit. Nobis certè ab eo tempore cum vanis istis rixatoribus nihil res fuit, qui ne (que) ad nos vnquam scripserunt, ne (que) aliquid à nobis profectum iacture poterunt. Nam non multo post euidentius apparuit quid mo­lirentur, quando in Palatinatu sub disciplinae ecclesiastica prae­textu, cuius illi caput & summam in excommunicatione con­stituunt, mutationis primi author [...] fuerunt, quae Ecclesias illas [Page] vehementer concussit. Rurfus ergo tuam amplitudinem rog [...] reuerende in Christo pater, ne de Gualtero, Anglici nominis studiosissimo, aliquid finistrum suspiceris. Faxo enim, sic vo­lente deo, vt publicum quo (que) extet meae de vobis omnibus qui illic Christo seruitis existimationis testimonium. Et sane nisi de nostro consensu mihi nihil non pollicerer, nunquam certè filiū meum, qui mihi vnicus est ex Zuinglia mea, cuius defunctae me­moria mihi praetiosissima est, in Angliam misissem. Quem si tuae amplitudini à me hucus (que) commendat [...]m esse miraris, non alia de causa id abs me neglectum putabis, quam quod nullum ante hac inter nos fuit literarum commertium, me vero pude­ret, tibi tanto viro & mihi non nisi ex nomine noto priuatam ob causam aliquid negotij exhibere. Quae apud nos ferunter, ex domino Sando Londinensi Episcopo rescire poteris, eadem hic repetere propter nuntij qui mihi praeter expectationem ob­tigit festinationem, non licet. Christus Iesus tuam amplitu­dinem seruet, suo (que) spiritu regat. Amen. Tiguri. 9. Iunij. Anno. 1572.

Amplitudinis tuae obseruantissimus. RODOLPHVS GVALTERVS.

The same in Englishe.

S. I haue receyued your letters (Reuerende father in Christe) vvherein you do ansvvere vnto those, vvhich I sent vnto mine olde friende, D. Parkhurst, aboue sixe yeres since, euen in the yere. 1566. And as I vsed a certayne kinde of vehemencie, so do you also vvith no lesse grauitie, put avvay my assertions. But assure your selfe; that I am so farre off from beeing offended vvith this your li­bertie, that I rather esteeme of that your admonition or reprehension (if it please you so to terme it) as of an espe­ciall and singuler benefite. For by it I perceiue that I am beloued of you, vvhom before (although by face vnkno­vven) I vvas vvont to reuerence, for the testimonie of godlinesse and learning, vvhich Peter Martyr ( a man of godly memorie) dyd oftentimes giue of you vnto me, and vvherof I novve see an euident proofe in these your let­ters. For I knovve, that to defende the common cause agaynst any man, is a poynt of pietie: but a free admoni­tion, vvherby the errour of thy brother (beeing deceyued by other men) is reproued, to the intent that he mighte learne to iudge better, is as a token of loue. Bothe the vvhich, seeing that you haue no lesse learnedly, than true­ly performed, I haue iust cause to embrace your holinesse, trusting, that this displeasure vvhich hath arisen betvvixte vs, shall be a cause of perpetuall amitie. For thus muche I dare presume of your curtesie, that I shall easily obtayne pardon for this offence, if you vvould but consider at vvhat time, vpon vvhat occasion, and vnto vvhom I vvrote these things. The tyme vvas moste corrupt and troublesome, and diuers letters vvere brought vnto vs euery day, vvhen that vnhappie controuersie about apparell vvas broched amongst you. VVe then admonished your aduersaries, that they should not moue any contention in the Church, for a matter of so small importance: and vve thought the matter had beene vvelnigh buried. But beholde, contrary to all mens expectation, there commeth tvvo English men [Page] from Geneua, vvho brings from master Beza, (vvhose eares they had before filled vvith crymes & forged accusations) letters full of godly complaynts, vvherin he desired that we vvould helpe the most afflicted state of Englande, and coū ­celled me, to make a iorney vnto you. Herevnto vvas ad­ioyned the reporte of those tvvo, vvho declared vnto vs the same things, vvhich before they had vttred at Geneua, and that vvith so great confidence, and shevv of holinesse, that they set dovvne in vvriting errors, and many superstitious abuses, vvhich they sayde vvere novv defended in England, and that al those vvere put frō the ministerie of the church, vvhich vvould not consent thervnto. They sayd moreouer, that this vvas their greatest greese, that many of the By­shops shevved them selues to be the executors of those things, vvhich vvere dayly coyned of superstitious and am­bitious Courtiers. But vvho (I pray you) vvould suspecte, that any vvould so boldly make a lye in a common cause, the knovvledge vvherof could not long be hid? surely their talke moued vs very much, and I confesse I vvrote that Epi­stle vpon a soden vnto. D.P. vvith vvhō I thought I might be bolde, for the olde friendship, vvhich beeing begon at Oxeforde, aboue .35. yeres agoe, hath bene so confirmed since, by his soiorning at my house the space of foure yeres, that bothe I am vvilling to be at his commaundement, and agayne also may assure my selfe of his good vvill, in any respect. Notvvithstāding, I thought nothing lesse, than that he vvould publish my letters abroad, for I onely desired to heare his aduise: vvho (for all that) neuer vvrote of this matter: vvhich thing moued me not much, bicause a singu­ler honest man, and our common friende, D.A. vvrote ther­of vnto vs, and deliuered you all from blame. Therefore I tooke no care at all for those my letters, vvhich I had vvrittē onely vnto my P. of vvhose good vvill, I neither can nor ought to doubt. But surely I am very sory, since I vnderstand novv, that they haue ben farther published: and I think my selfe bound to giue your honor great thanks (Reuerend fa­ther) for that at the length (though somevvhat late) you [Page] haue aduertised me therof. And forsomuche as you vvrite, that you haue no doubte of the simplicitie of my minde, and sincere affection, I humbly beseech your gentlenesse, to make my excuse vnto others, also to vvhose hands, that my Epistle hath come. Verily since that time, vve haue had no­thing to do vvith those vayne bravvlers, vvho neither haue vvritten to vs at any tyme, neither yet can bragge of any thing that hath come from vs. For not long after, it more playnly appeared vvhat they vvēt about, vvhen as vnder the pretence of Ecclesiasticall discipline (the head and chiefest poynt vvherof they vvould haue to consist in excōmunica­tion) they vvere the chiefe authors of an alteration vvithin the seigniorie of the countie Palatine, vvhich maruellously troubled and disquieted those Churches. VVherfore once agayne (Reuerende father in Christ) I beseeche your ho­nor, that you vvould not conceiue any sinister opinion of Gualter, vvho beareth a singuler affection to the Englishe nation: for (God vvilling) I vvill set foorth a publike testi­monie, hovv muche I esteeme of you al, vvhich serue Christ in that place: and certenly I vvould neuer haue sent my sonne into Englande, vvhome onely I haue of my vvife Zvvinglia (the memorie of vvhose death is most leefe and deare to me) except I had throughly persuaded my selfe of our consent and agreement. If you maruell that I haue not hitherto vvritten to your honor in his behalfe, you shall vnderstand, that I haue neglected it, for no other cause, thā this, that before this time, there hath bene no entercourse of letters betvvixt vs, and I should haue bene ashamed to trouble you, so vvorthy a mā, & altogither (except by name only) vnto me vnknovvne, for a priuate matter. You may vnderstande by D.S. Byshop of L. all our affayres in these quarters, vvhich I could not here repeate, for the hast of the messanger, vvhich happened to me vnlooked for. Christ Ie­sus preserue and guide your honor vvith his spirite. Amen. From Tigure, the .9. of Iune. 1572.

Your Honours most ready at commaun­dement, Rodolph Gualter.

Ex Epistola Hen. Bullingeri, ad Robertum Episcopum Winton. 12. Marcy. 1572.

IN primis, vero gratulamur vobis admirandam il­lam serenissimae Reginae vestrae felicitatem in turbi [...] componendis, in hostibus profligandis, in subditis in officio retinendis, & in practicis nequiter à per duel­libus contextis sapienter & fortiter defendendis. Dominum oramus sedulò vt amplissima in ipsa dona, non tam seruet quam amplificet, eam (que) ab omni malo protegat. Superat haec virgo deo dilectu (omnium testimonie) bonorum omnes quotquot nunc regnant reges mares per orbem, sapientia, modestia, clementia, & tum etiam iustitia, rerum (que) gerendarum dexteritate & ad­miranda felicitate, vnde sane pij omnes per vniuersa regna sese consolantur, & in vera religione confirmant, quòd perspicue cernunt Christum Dominum cultrici suae adesse tam potenter, ipsam (que) gloria & omnigenis virtutibus Heroicis, diuinis (que) an­teferre prindipibus. Dolet autem nobis non mediocriter, quod in propaganda veritate, in (que) dilatandis Ecclesiae Christi pome­rijs; tot vobis se obijciunt obstacula at (que) remorae, ab illis quoque exortae, qui maximè Euangelici volunt videri. Verum per ini­tia reformationis Ecclesiae nostrae, eadem nos exercuit mole­stia. Erant enim quibus nihil in reformando satis purum vide­batur, vnde & ab Ecclesia sese segregabant, & conuenticula peculiaria constituehant, quae mox consequibantur schismata & sectae variae, quae iucnudum spectaculum exhibebant hostibus nostris papistiois. Sed innotuit tandem ipsorum Hypocrisis & ataxta, sua (que) sponte diffluxêre. Liberabit hac molestia & vos haud dubie clemens, & misericors Dominus. &c.

The same in Englishe.

FIrst of all, we reioyce with you for the wonderfull feli­citie of your moste gracious Queene, in quieting of troubles, in ouerthrowing of hir enimies, in keeping of hir subiects in obedience, and for hir wyse and couragious sif­ting out of the mischeeuously vvrapped practizes of tray­tors. And vve do earnestly pray vnto God, that he wil not only continue these so great graces in hir, but also increase them, and that he will defende hir from all euill. This vir­gin Prince, beloued of God, in the iudgement of all good men, excelleth all the men Princes that novv reigne in the vvorlde, in vvisedome, in modestie, in mercy, in iustice, in dexteritie, and maruellous happinesse in all hir affayres, so that vndoubtedly, the godly of al nations do comfort them selues, and are confirmed in the true religion, for that they do euidently see Christe the Lorde so mightily to fauour his seruaunt, and to preserue hir in glory, and all maner vertue, before Heroicall and diuine Princes. But vve are not a lyttle sory, that in your spreading of the truthe, and enlarging of the limittes of Christes church, so many stops and stayes are cast agaynst you, and they springing from them that vvill seeme moste Euangelicall. For in the be­ginning of the reformation of our Churche, the same grieues occupied vs, for there vvere some, vnto vvhom in reforming, nothing might seeme sufficiently pure, in so muche that they separated them selues from the churche, and appoynted priuate conuenticles, the vvhich, there did presently follovv schismes, and diuers sectes, and they were a pleasaunt spectacle to our enimies, the Papistes. But at the length their hypocrisie and disorder dyd appeare, and they vanished of their ovvne accorde. The mercifull and gracious Lorde shall deli­uer you also, no doubt, from this trouble. &c.

A briefe answere to certain Pam­phlets spred abroade of late.

I HAVE of late receyued thre litle Pamphlets, the first as it were a preface to the other two, the se­conde entituled, An ex­hortation to the Bi­shops to deale bro­therly with their brethren: The thirde, An exhortation to the Bishops and theyr cleargie, to answere a little Booke that came foorth the last Parliament, and to other brethren to iudge of it by Gods worde, vntill they see it aunswered, and not be caried awaye with any respect of men.

The Preface consisteth of these poynts especially: first by diuers examples it is there declared, that the wicked and vngodly of this world, coulde neuer away with such as woulde reproue them for their manyfest sinnes and vngodlynesse.

Secondly, that this is the cause why these two Trea­tises which wer lately written and imprinted in the last Parliament time. &c. were of so many mysliked, and the authors thereof so cruelly entreated, and straightly im­prisoned. &c.

Thirdly, it rayleth on the Bishops and suche as be in authoritie, comparing them to false prophets and to Pha­riseys. &c.

[Page]Laste of all, it concludeth wyth threatenyng, that if they goe forewarde in their sinnes, their doings shall bée with more bitternesse of woordes and playnenesse of speache throwne into their faces.

The first is néedlesse: for who knoweth not, that from tyme to tyme it hath ben the maner of such as wer despe­ratly wicked, not to suffer their sins opēly to be reproued.

The seconde is false, vncharitable, and slaunde­rous: for the cause why the bookes bée not estéemed (espe­cially of the wise and learned) is the vntrue doctrine con­teyned in them, maynteyned with vntrue and vnapt al­legations of the Scriptures, and interlaced with oppro­brious termes and rayling speaches, tendyng to the dis­quietnesse of the Churche, and ouerthrow of true religi­on. The authors therof to be imprisoned, not for telling any man of his sinnes, but for writing Libels agaynste this whole Churche of Englande, agaynst the booke of Common-prayers, agaynste the ministerie, agaynst the Sacramentes, fynally agaynst the whole forme and go­uernement of the Churche, by the whole consent of this realme established, & according to the rule of Gods word. And with what face can you say, that they be imprisoned for telling men of their sins▪ where euer read you or herd you that any of the Prophets or apostles told mē of their sins by li [...]els? Surely that kinde of dealing is not for the Apostles of Christ, but for the ministers of Sathan.

The thirde commeth of the same spirite that the se­conde dothe, that is, of the spirite of arrogancie, and ma­lice: for it compareth godly, wyse, zealous and learned Bishops, to idolatrous Priests, and [...]o Phariseys: but in déede the conditions and qualities of the Phariseys doo moste aptely agrée wyth the authours of these Libelles and theyr adherentes for the Phariseyes didde all that they did, to bée séene of men, and soughte the commen­dation of the common people, as appeareth Matthew. 6. [Page] and .23. and so doo they: The Phariseys when they fa­sted, disfygured theyr faces: and these walkyng in the streates, hang downe their heades, looke austerely, and in companie sighe muche, and seldome or neuer laughe: the Phariseys strayned out a gnat, and, swallowed down a Camell: And these men thinke it an heynous offence to weare a cap or a surplesse, but in slaundring and back-biting their brethren, in rayling on them by Libelles, in contemning of superiors, and discrediting suche as be in authoritie: to be shorte, in disquieting the Churche and state, they haue no conscience. The Phariseys separated themselues from the common sorte of men, as more ho­ly, and contemned the poore Publicanes as sinners: And therfore some learned interpreters thinke, that they bée called Pharisaei, quasi segregati, quod vitae sanctimonia a viel­gi moribus & vita separati essent, nō aliter at (que) monachi, quos Chartusianos vocant, They be called Phariseis, as separa­ted and deuided from the cōmon sort in holynesse of lyfe, muche like vnto the Monks, which be called Carthusians. And Iosephus sayth,Lib. 1. ca. 2. de bello Iudaico. that they were called Phariseys, by­cause they séemed to bée more holy than other, and more cunnyngly to expounde the lawe. Also hée sayeth this to bée one propertie of theirs, that what so euer theyr owne reason persuadeth them,Lib. Anti­quit. tom. 2. libr. 18. cap. 2. Tom. 2. lib. 17. cap. 3. Id sequuntur pertinaci­ter, that they stubbornely followe Agayne hée sayth, that they bée astutum hominum genus, arrogans, & interdum Regibus quoqu [...] infestum. &c. A suttle kynde of men, ar­rogante, and sometymes ennimies to Kinges and rulers: These men separate them selues also from the congre­gation, and wyll communicate wyth vs neyther in prayers, hearing the worde, nor sacramentes: they con­femne and despise all those that bée not of their secte, as polluted, and not worthye to be saluted, or kepte com­pany with: and therfore some of them méeting their olde acquayntance, béeyng godlie Preachers, haue not onely [Page] refused to salute them, but spitte in theyr faces, wishyng the plague of God to lyghte vpon them, and saying that they were damned, and that God had taken his spirite from them, and all this bycause they did weare a cap: wherefore when they talke of Phariseys, they plucke themselues by the noses. But, Lorde, what a straunge tyme is this, when suche as they bee, dare thus boldly pu­blishe libelles agaynst their superiors, for maynteyning and executing good and godly lawes?

The conclusion of this Preface, is a stoute, presump­tuous and malaperte threatning, in my opinion, not to be suffered, but howe soeuer your penne and toung wal­keth, yet I pray you holde your handes, or else. &c.

In this portion entituled An exhortation to the Bishoppes to deale brotherly with theyr bre­thren: There is no greate matter conteyned worthye of answering, onely the authour dothe excuse himselfe, for takyng vppon hym that exhortation, and moueth the Byshoppes to deale brotherly with the authors of the Admonition. Fyrst, bicause they be their brethren: Se­condly bicause they oughte firste to haue discouered vnto the worlde by the worde of God, howe truely or falsly they haue written: Thirdly, bicause they do but disclose the disorders of our Churche of Englande, and humbly desire a reformation of the same, according to the rule of Gods word. &c. Fourthly, that Papistes lye abroade in their dioces vntouched, &c. Fifthly, that many leude light bookes, and balades flie abroade printed, not onely with­out reprehension, but Cum priuilegio.

Lykewyse in the same booke the Author séemeth to iustifie the Admonition, and to condemne the Lordship and authoritie of Byshops, ascribing thervnto the stay and hinderance of their pretenced reformation: charging them after a sort with mangling the Scriptures of God, and with snaring the godlie with suche lawes, as were [Page] purposely made for the wicked. These be the principall contentes of that booke.

The first reason, that is, (that they be their bre­thren) might aswell be alledged for the impuritie of A­nabaptists, Arrians, and such like, who pretende the syn­ceritie of Gods woorde, and would be counted brethren: Yea it might aswell be alledged for many other male fa [...] ­tours, who be also brethren, and yet must not therefore escape vnpunished for their offences. Shall not ye Prince and the magistrate execute lawes vppon such as breake them, bycause they be their brethren in Christ? beware of such doctrine, & let not affectiō in priuate mens causes carry you headlong into publique errours. But I thinke you are in this point deceiued, for how so euer we accōpt them our brethren, yet they accōpt not vs their brethren, neither wil they acknowledge vs so to be, as some of thē, bothe in open speach and manifest signes haue declared. And therefore when the Bishops deale with them, they deale with such as disdayne to be called their brethren.

To their seconde reason I answere, that I thinke they haue bene talked with, and herd what they haue to say for them selues, but their hawtie mindes and good opinion conceiued of them selues, will not suffer them to sée their errours: In this reason you alledge nothing for them, but that which may also be alledged for the Papistes, or any other sect of heretikes. But it is an olde saying, Turpe est doctori &c. How happeneth if that they them selues haue first defamed, not the Bishops onely but also this whole Churche of England with publique libelles, before they haue vsed brotherlie and priuate conference? This is to spye a mote in another mans eye. &c.

How true the third reason is, may appeare in my an­swere to their Admonitiō: But how true so euer it were, yet their disordered disclosing, by vnlawfull meanes, yt is, by libelling, deserueth as much punishement as hitherto [Page] they haue had: for ye truth nedeth no such vngodly meanes of disclosing. If Papists go abrode vnpunished when by lawe they may be touched, surely it is a great faulte, and can not be excused, and I pray God it may be better loo­ked to: But this is no good and sufficient reason for the impunitie of other: Bicause some Papists be not puni­shed, shall therefore no disordered persons be punished? Or bycause some in authoritie winke at some Papists, shall therefore no lawes be executed towards any offen­dours? Surely touching malice against the forme and state of this our Church, I sée no great differēce betwixte them and the Papists, and I thinke verily they both con­spire togither. The same answere I make to your fifte reason: shall no booke be suppressed bycause some be not? It is a fault (I confesse) to suffer leude ballets and bookes touching manners: But it were a greater faulte to suffer bookes and libells disturbing the peace of the Church, and defacing true religion.

Concerning the titles and offices of Byshops I haue spoken sufficiently before.

In mangling & wresting of the scriptures none offend so muche, as do the Authours of the Admonition, who in that pointe are comparable to the Papistes, as may bée séene by the learned and diligent reader.

If they, whome they terme godly, do willingly offend against suche lawes as were made for the wicked, they are to be punished according to the lawes, neyther are they to be spared bicause they pretende godlinesse: For there is no godlinesse in breaking of lawes.

The thirde scroule called An exhortation to the Bishops and their clergie to aunswere a litle boke &c, is satisfied (I trust) for I haue (as it is there re­quired) aunswered the shorte and peuish pamphlet (as they terme it) I haue disclosed their double and cor­rupte dealing, their wringing of the scriptures to serue [Page] their turne, and haue declared the true sense and mea­ning of them: I haue not bumbasted it with rethoricke, but in plaine and simple manner vttered my iudgement according to the true meaning and sense of the scriptures: Notwithstanding I haue in sundrie points declared the vse of the Churche of Christ in times past, and do vse the testimonie of auncient councells and learned fathers, whiche these vnlearned men vnlearnedly contemne, a thing not hearde of in any age or Church, nor allowed of any learned man, but only of certaine heretiques and es­pecially Anabaptists. To be shorte I haue not answered the booke by péeces, but wholy. How be it I must desire them to pardon me for not making more spéede wyth mine Answere: their friuolous quotations so troubled me, and my other businesse, that I could no sooner make an ende of it. In all the rest of that deriding Pamphlet, there is nothing of any moment, worth the answering. Therefore as they alledge this portion of a sentence ta­ken out of Saincte Augustine in his epistle ad Vincen. Si terrerentur & non docerentur, improba quasi dominatio vide­retur, If they should be feared and not taughte, it mighte seeme a wicked gouernaunce: so I conclude with the other parte of the same sentence: Si docerentur & non ter­rerentur, vetustate consuetudinis obdurarentur, & ad capescendā viā salutis pigrius moue­rētur: If they shold be taught and not feared, in time they woulde waxe stubborne, and be the hardlier moued to embrace the way of saluation.

¶ A briefe viewe of the se­conde Admonition.

I Haue also receyued a seconde Admonition to the Parliamēt, the Authoure whereof vnder­taketh to teach how to reforme those things whiche the other Admonition found fault with. I shall not néede to make any long discourse of it, neyther will I: The aunswere to the first Admonition, is an answere to this also.

Only I thought it good to note vnto you that this booke consisteth of these points especially: First it iustifieth the authours of the first Admonition, & séemeth to complaine that they haue not iustice, bicause they appealing to the highest Courte of Parliament, their appeale woulde not be receiued. And therefore they say the scripture is plaine that it shal be easier for Sodom & Gomorra in the day of iudgement, than for suche a Courte: (meaning the Court of Parliament) & they quote for that purpose in the margent the .10. of Math. vers. 14.15. which is a shameful prophanation of the scripture, & an egregi­ous slander to that honorable Courte. The iustnesse of the appeale, I leaue to the Iustices, and skilfull lawyers to be considered of, for it is not within the compasse of my facultie. Only I thinke that, that scroule can haue no de­fence of Parliament: first bycause it is a Libell: second­ly bicause it was published in printe before the Parlia­ment was made priuie vnto it.

In this parte these words of theirs would be wel con­sidered, there is no other thing to be looked for, than some speedy vengeance to light vppon the [Page] whole lande, prouide as well as the politique Macheuills of Englād thinke they can though God do his worst: It would be knowne whome they meane by these politique Macheuills: For they en­uie all men of great authoritie, wit and pollicie.

The seconde parte consisteth only of rayling wordes and slanderous accusatiōs, first against this whole church of England, for they say that we are scarce come to the outward face of a church rightly reformed, and that althogh some truth be taught by some preachers, yet no preacher may without greate danger of the lawes vtter all truth comprised in the booke of god &c. And a litle after they ad & say, that the truth in a manner doth but peepe out behind the screene: which speches as they be very vn­true (for who knoweth not that the Gospel is wholy, pu­blikely, & fréely preached in this church of Englād) so they be slanderous, neither can the Papists speak any worse.

In this part also to proue that this is no true saying, in maters of pollicie & gouernmēt, it is not repugnāt to the word of god, & therfore it may be vsed: is al­ledged this saying of Christ. Math. 12. He that is not with me is against me. But they haue forgotē ye words of christ, Mar. 9. qui non est aduersus nos pro nobis est, He that is not against vs is with vs. Wherevpon we may much better cōclude, that that which is not repugnāt to the scripture, is consonāt to the Scripture, than they can doo the con­trary of the former place. Notwithstanding in both these places (as I thinke) Christe speaketh rather of men and persons, than of things themselues.

In the same parte their speach of the Quéenes supre­macie is very suspicious, & it would be demaunded of thē, what they think in déede of hir maiesties authoritie in ec­clesiastical matters, for in this pointe they haue hitherto [Page] delte very subtilly and closely: notwithstāding their mea­ning may easily be perceiued of such as diligently cōsider their bookes.

Likewise in this parte they note certayne contrarie­ties in this Churche, as betwixte the Communion boke and Iniunctions, touching wafers: the Communion booke and Aduertisementes concerning Churche vestures: the Cannons and the Pōtificall in not ordering of ministers sine titulo, and such like matters of no importance: which iustifie rather this church, thā otherwise: for surely if they had had weightier matters, they would no doubt haue al­ledged them. But in these same matters they are muche deceiued, for as I suppose in matters of ornaments of the Church and of the ministers thereof, the Quéenes maie­stie togither with the Archbishop or the commissioners in causes ecclesiastical, haue authoritie by Acte of parliamēt to alter and appointe such rytes and ceremonies as shall from time to time be thought to them most conueniente. To be shorte, in that pointe they saye that in thinges of order one Churche maye many times differ from another without offence, following the generall rules of scripture for order, as in ap­pointing time and place for prayers &c. whiche is a very true saying, and flat contrary to all that is saide either in the first admonitiō, or in this second: For if such things may be appointed in the church, not being expres­sed in the word of God, but depending vppon this gene­rall rule, Let all thinges be done decently and in order. 1. Cor. 14. then surely the magistrate hath authoritie in such matters to appoint what shall be thought vnto them most conuenient, so that it be not repugnant to [...]o y word of God: excepte you will make this the question, whether in suche matters we oughte to be directed by the magi­strates and gouernours of the Churche, or by euery pri­uate pastoure in his seuerall charge?

[Page]The thirde parte of this booke condemneth the degrées of Doctors, Bachilers of diuinitie, and Masters of arte in the vniuersities, and slaunderously, vntruly, and oppro­briously speaketh of the vniuersities and suche as be in them: presumptuously prescribing a manner of reforma­tion for the same, when as I thinke verily, they knowe not what Uniuersities meane. But here we may note yt they séeke to ouerthrowe al learning and degrées of lear­ning. The same parte also very slaunderously and vnchri­stianly rayleth on some bishops by name and the rest of the clergie, charging them most vn truly with sundrie things: but bycause it is done by way of libelling (a diue­lishe kinde of reuenge) therefore, I trust godly and wise men will estéeme of it accordingly. Besides slaunderous reports and opprobrious words, there is nothing in thys parte worthy the answering.

In the fourth parte, the Authoure taketh vppon him to set downe a plat forme of a Churche, to prescribe the manner of electing ministers, of their exercises, of theyr equalitie, of the gouernement of the Church, &c. Whiche surely being well considered, wil appeare not only a con­fused plateforme, without any sounde warrant of Gods worde, but also a fantasticall deuise, tending to the ouer­throwe of learning, religion, yea the whole state and go­uernement of the common welth.

But bicause I haue before in the confutation of the first Admonition, spoken sufficiently of al these matters, therfore I will only note one or two things in this parte, to let you vnderstand that these platformers builde not vppon that foundation that they woulde haue others so strictly bounde vnto: For let them tell me vppon what scripture this is groūded: Let no one minister medle in any cure saue his owne, but as he is appoin­ted by common consente of the nexte conference or counsells prouinciall or nationall, or further [Page] if it may fall out so generall of all Churches re­formed? Or this, That the ministers muste be equall, and that some must be gouerned by all, and not al by some? Or that, the pastor or teacher in euery congregation ought to be the principall of the consistorie of their congregation? Or that, Many parishes may be ioyned in one, and haue one pastor, and yet that it is vnlawfull for one pastor to haue many parishes? Or that, In the meane whyle, till preachers increase to furnishe the places vnfurnished, vpon cōference among the learned, some discrete man be appoynted to make some entiet prayer. &c. Or that it is euill so ofte to repeate, Glory be to the father. &c. Lorde haue mercy vpon vs. &c. or the Lordes prayer? For the text which they alledge for the same, Math. 6. is wickedly wrested, and corruptly alledged: for the words of Christe be not (as they translate them) When you pray [...] that is, many words without fayth, and the inwarde af­fection of the minde, is forbidden. Paule. 1. Thessa. 5. saith, Pray continually. And Christ, Math. 6. sayth, Pray on this maner, Our father. &c. So that of necessitie we muste oftentimes repeate the Lordes prayer, if we will beléeue Christe and his Apostle Paule: But Lorde what strange doctrine is this, to call Glory bee to the father. &c. Lorde haue mercy vpon vs. &c. Our father. &c, popishe? Surely these men (as I suppose) be not well in their wittes.

These and a number of other phansies they haue in [Page] this booke which they can not grounde vpon any scrip­ [...]ures, but by wringing and wresting of them: and in déede their séeeking is, to haue all thinges framed according to their fansies, that they may be accompted planters and platformers of Churches.

I omitte this, that the Author boasteth, that he and many others will set them selues agaynst vs, as the professed enimies of the church of Christ: For the matter is not great, neither shall the [...] in that poynt deale any otherwise with vs, than [...] Anabap­tistes, Arrian [...], and other Heretikes haue [...] with o­ther Churches.

This shall be sufficient for an answere to that booke, bicause all other matters of substaunce are by me answe­red before in the former confutation.

Articles collected out of the for­mer Admonition, and vntruely sayd (of the fau­tors of that Admonition) to be falsified.

TO the end of the second Admonitiō there is ioyned A reprofe of certen Articles, collected (as it is thought) by the byshops, (for so they say) out of a little booke entituled, An admonition to the Parliament. &c. But as I think, it may rather be termed, a recantation, or (if you will) a reformatiō or mitigation of certen articles in that first ad­monition rashly set downe, and without lear­ning or discretion printed.

1. Fol. 3. li. 1. pa. 2. First, they holde and affirme, that we in Englād are not yet come to the out­ward face of a Church agreable to gods word. Here you find fault that this word scarce is left out. In déede this worde scarce was written in the margent of diuers copies of the first admonition: whether it were so in al, or no, I know not: no more do I whether any suche collection (as you pretend) was made. But what néed you so much sticke in words, when the thing is manyfest? For in effect they denie as much as that propositiō importeth: they wholly cōdemne the ministerie, the ceremonies, and the gouernement of this Church. They say the sacramēts be ful of corruptiōs: and in their second Admonitiō, fol. 42. they say, that the sacraments are wickedly man­gled & prophaned: they vtterly condemne our order & maner of cōmon prayer: yea in effect our doctrine also, for in their secōd Admonitiō, fol. 7. they say, that although some truth be taught by some preachers, yet no precher may wt out dāger of the lawes, vtter all truth cōprised in the booke of God. What can be spoken more slēderly of ye doctrine preached in this church? [Page] A man may truly speake as much of the Romish church: for some truthe is taught by some Papistes: yea some truth is taught by some Iew and Turke. When therfore, you say, that in this Churche neither the worde is truely preached, nor the Sacraments sincerely ministred, nor yet Ecclesiasticall discipline (which thrée in the first Ad­monition, Fol. 3. is sayde to be the outwarde markes wherby a true christian Churche is knowne) and also condemne our ministerie as Popish and vnlaw­full, with the whole gouernement of our Church (as you do in playne termes) may it not be truely sayde, that you affirme vs in Englande as yet not to be come to the out­warde face of a Churche agreable to Gods worde? Fur­thermore, what doth this word scarce, helpe the matter, doth it not import as muche? It is a rule in Philosophie, quod vix fit, non fit, that vvhich is scar [...]e done is not done.

2 They will haue the ministers to be called, allowed, and placed by the people. You say, that this article is falsified: and yet their words in that place of their admonitiō be these: Then election was made by the common consent of the whole Churche. And a little after: Then no minister placed in any congregation, without the cōsent of the people. Wherfore the collection is very true, and they belike a­shamed of their doings: and therfore they haue corrected these assertions in their second edition of their first admo­nitiō, on this sort: Then election was made by the elders, with the common consent of the whole Churche. Surely these men be past shame, else would they not denie their owne written assertions.

4. Lin. 9. They holde that a byshop at no hand hath authoritie to ordeyne ministers. This arti­cle you confesse to be truely gathered: but now you make [Page] this glose (not alone) and yet in their Admonition it is in flat termes, that the ordering of ministers doth at no hande appertaine to bishops.

6. Lin. 28. They wil haue the ministers at their owne pleasure to preache without licence. This is true, by your owne cōfession, for you will haue no other licence, but your calling to the ministerie, which must bee (as you say) by the congregation. Here you shut out both the Princes licence and the Bishops.

7. Lin. 13 fol. 17. lin. 6. pa. 1. Whatsoeuer is set downe in this article is manyfestly affirmed in the Admonition, and your Answere to it is friuolous, and nothing to the purpose. For in the first parte of the Admonition, fol. 2. pag. 1. These be the words: In those days knowne by voyce, learning, and doctrine: now they must be discerned from other, by Popishe and Anti­christian apparel, as cap, gowne, tippet. &c. And in the second part speaking of the apparell prescribed to ministers, they say on this sorte: There is no order in it, but confusion: no comlynesse, but deformi­tie: no obedience, but disobedience both against God and the Prince. Are you not then ashamed to say, that this article, (they will haue the minister discerned from others by no kynde of apparell, and the apparell appoynted they terme Anti­christian, and the apparell appoynted by the Prince, disobedience against the Prince,) is fal­sifyed?

Fol. 4. lin. [...]. pag. 2. They will haue all Archebi­shops, Bishops, Archdecons. &c. together with their offices, iurisdictions, Courts, and liuings cleane taken awaye, and with speede remoued. You say, that this is falsifyed in part, bicause there is left [Page] out Lords grace, Iustice of peace, & Quorū. &c. Surely the article is truly collected in euery poynte, and playnly affirmed in the .2. leaf of the first part of that Ad­monition. As for your giuing words that follow, they bée but wynd: I warrant you the confutation will abide the light, and the author will shew his face, whyche you are ashamed to doe.

9. Lin. 9. The article is truly collected: Looke in the first part of that Admonition fol. 2. pag. 2. & fol. 3. And in the se­cond part of that Admo. fol. 1. pag. 2. fol. 5. pag. 1.

17. Lin. 12. The collection is true: for their wordes bée these: They simply as they receyued it from the Lord, we sinfully mixed with mans inuentiōs & deuises. And therfore you vntruly say, yt it is falsified.

19. Lin. 16. They will haue no godfathers nor godmothers, You say, that this article is also vtterly falsified: what meane you so to forget your selfe? Is it not thus written in the first part of the first Admonition, fol. 3. pag. 2. and as for baptisme it was inough with them if they had water, and the partie to be ba­ptised, fayth, & the minister to preach the worde and minister the sacraments. Now we muste haue surplesse deuised by Pope Adrian, Inter­rogatories ministred to the infant, godfathers and godmothers brought in by Higinus &c. Howe say you? Are not godfathers and godmothrs here disallo­wed? Wherfore be they else in this place recited? or why are they here ascribed to Pope Higinus? Wil you nowe allow any thing in the Churche inuented by the Pope [...] In déede in the seconde edition of this firste Admonition, these words godfathers & godmothers broughte in by Higinus, be cleane left out, as I haue before noted. Wherfore either you haue not read the diuersitie of their editions, or else you are very impudent.

[Page]22. Fol. 8. in fine. I maruell why you say, that this colle­ction is falsified? Looke, fol. vlt. pag. 2. of the firste parte of the Admonition.

Out of the second treatise called A view of Popishe abuses remayning.

Fol. 10.10. pa. 1. lin. 33. Reading of seruice or homi­lies in the Churche is as euill as playing on a stage, and worse too. You saye that this is falsified. Lord God what meane you? In the seconde leafe of that booke these be their direct words, Reading is not fee­ding, but it is as euill as playing vpon a stage, and worse too. To the same effecte they speake diuers times, and so do the Authours of the seconde Admonition. Surely eyther they are ashamed of their doings, or else you haue not with diligence read their bookes.

Thus breefly to haue answered to your vniust accusa­tion of falsly collecting certaine articles out of the Booke entituled An admonition. &c. shal be sufficient. Other articles which you say be gathered out of the same booke, and confesse to be true, I haue omitted, bicause they bée sufficiently answered by me in the confutation: and your confirmation of them, is vsuall and childishe.

I woulde wishe that suche as be wyse men and in au­thoritie, would diligently consider that whiche you aun­swere to the article, Fol. 14. (as you quote it) touching the gouernement of the Churche, and the authoritie of Prin­ces and their lawes: and likewyse that which is written concerning the same matters in the second Admonition: I wil make them neyther better nor worse, but wish the magistrates well to marke your iudgements & opinions in these matters, and to foresée the worst. The Lord blesse this realme of Englande with the continuance of his Gospel, long life of the Quéenes maiestie, & peace bothe foreyne and domesticall. Amen.

¶ Imprinted at London by Henry Bynneman, for Humfrey Toy, dvvelling in Paules Church yard at the signe of the Helmet. Anno. 1572.

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