Sacrificing Priests may be Ministers of the Gospell.

NOwe will I enter into a briefe dis­course of some particulars, whiche chiefly séeme to beare the weighte and stresse of this diuision. And first of al least the greatest parte of our ministerie in Englande may be deemed lame & altogi­gither vnperfect, for the space of more thā twentie yere, it shall not be vnméete to [Page 12] lay open the féeble principles of this sens­lesse Paradoxe, that none distayned or de­filed with vnlawfull sacrifice, may be admit­ted to the ministerie. I would gladly vn­derstande by what authoritie these fel­lowes cleuing so precisely to the letter, can be content, and thinke it not vnlaw­full to admit an Idolatrous Priest vpon hartie and vnfayned repentance, into that kingly priesthoode, whereof mention is made in S. Peter, & in S. Iohns Keue­lation, [...]. Pet. 2. Apoc. 1. 5. 20. excluding him from the outwarde function, which onely dependeth vpon the other as chiefe and farre more excellent. May a man become the childe of God, and yet what store of giftes soeuer be impar­ted to him, of necessitie must be secluded from his ministerie? shall it not séeme presumption in vs mortall creatures, to chalenge a coinheritance with our Redée­mer in his euerlasting kingdome, and yet be reckened so greate impietie to serue him in this frayle and temporall voca­tion? Hath Christ by renting of the vayle in sunder giuen frée scope and made a pas­sage euen for the vilest Idolater that euer [Page 13] was, after regeneration and repentance, into sancta sanctorum, into the holyest, and most couert and secret places of the tem­ple, debarring them notwithstanding frō disposing of his worde and sacraments? But the Leuites (say they) were so dealt withall in the Lawe: wherevnto I an­swere, that negandum est argumentum in E­uangelio: this argument holdeth not in the Gospell, bothe for many reasons fitly and truly alleaged in the Answere to the Ad­monition, and chiefly bicause amongst vs the merites of Christes death and passion is a more sufficient purgation, & of grea­ter force and strength, than any Leuiti­call washing or clensing from vnclean­nesse. I sée not what can be entended by this newe deuised discipline, but onely restitution of the vayle, and clogging mēs consciences with suche Iewishe obserua­tion, from the which we are enfranchised already by the Gospel. Surely these trās­formations, or rather deformations, are so straunge, as if Ouide him selfe were nowe aliue, he would for spite and rage deface and quite blot out his ancient Me­tamorphosis. [Page 14] Thoughe the ministerie were refused whyle the heart and minde was yet infected with corrupt religion, what maketh this for disproofe of those whiche are mortified wyth sincere de­uotion?

We are taught by the word of God to measure the outwarde action by the in­warde affection, for as the scripture sayth, Bonus bomo de thesauro cordis sui profert bona, Matth. 13. malus mala. &c A good man out of the trea­sure of his hart bringeth forth good things: An euil man euill things. And y ^e heart ought alwayes to be the rule and squire of oure perfection. Now séeing in euident and ex­presse termes, since the offering of that sa­crifice which hathe wrought more déepe effectes than euer the law could do, it can not be auo [...]ched y ^e any Idolatrous priest was admitted, or reiected from the mi­nisterie of the Gospell: bycause none stoode euer yet so well affected in the ho­ly story of the new Testament to require it, charitie woulde require that whome it hathe pleased GOD to receyue as members of hys mysticall body, those [Page 15] wée shoulde not reiecte from dispensing of hys mysteries. For by howe muche the calling is greater and more honora­ble of haeres, than seruus haereditari [...]s, of fi­lius than minister, euen so muche is that benefite to be reckened and accompted of greater value, whereby we are made coinheritors with Christe, than mini­sters and dispensers of his worde and sa­cramentes. Wherefore, if the greater bée not prohibited, the lesse maye bée permitted: For séeing all the faythfull are braunches, and Christe the roote: wée the members, and he the head: wé [...] the officers, and he the gouernour: and las [...]e of all, we the seruaunts, and he the Ma [...]er: they can alleage no reason why admitting any as members of the Church, we should reiect them from that [...]unction, wherein with greatest benefite to the vniuersall body, they may be em­ployed.

If to auoyd such as had bin Idolatrous, had bin a matter of so great importāce as you make it, I maruel that S. Paul in al Eit. 1. his commission vnto Titus for y ^e purpose [Page 16] hath no speciall prouiso for suche men by name, considering the store of Idolatrous Priestes which abounded in Crete aboue al other places, béeing (as some write) the natiue soyle of that notorious Idoll Iupi­ter. It is there thoughte sufficient, that whatsoeuer in time paste the Ministers haue béene, they doe nowe amplecti eum, Tit. [...]. qui secundum doctrinam est, fidelem sermonem, Holde fast the faythfull worde, according to doctrine, without limitatiō of their priest­hoode.

Agayne in the liuely description of a Bishop vnto Timothie, though the Apo­stle 1. Tim. 3. take exception agaynst many faultes, which are sufficient to disable Ministers: yet maketh he no kinde of mention of vn­lawfull worshippers: which maketh me iudge, that rather malice to the present state, than desire of reformation hath late­ly set abroche the lyes of this new fangled doctrine. It had béene no slender ouer­sight in y ^e Apostle to maime his diuision, by leauing out one of the chiefest partes, or to giue out that for a perfect paterne, which must be perfited by later worke­manship. [Page 17] S. Paule rather seemeth to en­quire what presently they are, than to li­sten what somtimes they were, and more ready likewise to encourage them in their happie chaunce, than vpbrayde them with their auncient follie: God hath pro­mised though our sinnes were as red as scarlet, to make them as white as snowe, whereas these followes put vs still in feare of some outward and apparant ble­mishe: and whereas Christ lyke a true Samaritane, cured the wounde of the af­flicted trauayler, whome he sounde so greatly endamaged by our common eni­mie, these vnskilfull surgeons leaue such a scarre behinde them by reason of their helplesse salue, as almost we are as good continue without their medicine. And thus to vpholde these ruinous articles, for a shifte they are forced to abate and qualifie Gods mercy, and pretending deadly fode with the Papistes, endeuour by all meanes to fortifie their strongest bulwarke, I meane deliuerance à culpa, sed non à poena, from the offence, but not from the punishment. If this with other [Page 18] like stuffe, had beene well tryed and exa­mined before the publishing of their late infamous libell, there would haue appea­red [...]uster cause to suppresse their owne forgery, than to charge the Answere with strengthening the aduersaries handes, whereas indirectly in mine opinion, they labour nothing more, than to proue what they séeme most willing and desirous to oppugne (as bothe in this, and in the ar­ticle of Supremacie maye at large ap­peare) lyke running bargemen whiche euer looke one way, and bende their force another.

If the Gospell were indifferently and without respecte deliuered to Iewe and Gentile, circumcision and vncir­cumcision, Isaac and Ismaell, if God be indifferent vnto bothe, and bothe are iustified by one meane, I can not sée why aswell the [...]nfi [...]ell vpon repentaunce, may not be admitted vnto the ministerie, hauing i [...]erm [...]dled with vnlawfull sa­crifice (seeing Leuiticall scruples and ce­remonies [...] quite abolished) as the Iew which after abrogation of the lawe hath [Page 19] [...]ealt with his auncient and legall cere­monies: for if any be in worse case than other, Iewes must néedes come formost, bothe for their ingrateful casting off their promised Messias: and bicause we reade that what childe soeuer knoweth his fa­thers Luk. 12. will, and performeth it not, shall be beaten with many stripes. S. Paule e­qually Gal. 3. compareth and matcheth in all respects the conuerted Gentiles with the conuerted Iewes: and giueth these none other priuiledge than the other.

Wherefore, seeing wee are fully as­sured by many reasons, that God in Christe hathe absolutely cle [...]sed and purged those by the m [...]rytes of his deathe, whome he hathe called to the acknowledging of hys name and con [...]s­sion of hys truthe: seeing God is [...]o ac­cepter Act. 10. of persons, but in a [...] Nations embra­ceth those whiche feare him, and worke righteousnesse: seeing it was reuealed vn­to S. Peter, neminem communem aut immun­dum dicere, To call no man common or vn­cleane. And agayne, Omnia munda mundis Tit. 1. esse, all things be cleane to those that are [Page 20] cleane. Eyther muste our newe instruc­tors restrayne this clensing and purgatiō to the inward affection only, without res­pect of the outwarde calling, or else they will runne bankrupte amongst the wy­ser sort, for want of credite. Rather might men be thankful to God, whē he maketh of stones bread: of persecutors, Pastors: and publisheth his Gospell by the mini­sterie of those which at the first were the greatest ha [...]rs and oppugners of the same, than eyther enuye vpon malice, or hinder by vngodly practise, the going for­warde of present reformation. Stones can not gather mosse with continuall rol­ling: neyther may wisdome buylde hir neste in a minde vns [...]tled and alwayes wauering. If these textes before alleaged may be thought rather to leane vpon con­iectures and probabilitie, than grounded vpon certayntie. I woulde gladly be re­solued by some Cartwrightian, whether Moses were so greatly to be blamed in permitting Iethrothe Idolatrous Priest of Madian, to offer victimas & holocausta Exod. 18. Domino: sacrifices & offerings to the Lord [...] [Page 21] or howe it commeth to passe that Aaron not withstanding his Idolatrie commit­ted, was yet permitted to retayne his office, ad extremum vitae spiritum: euen tyll Exod. 3 [...]. he dyed. I coulde alleage the continuing of Peter in his office, after the thréefolde deniall of his Master, cum fleuisset am [...]rè, Mat. 26. when he had wepte bitterlie, and by out­warde teares had declared the secret re­morse of conscience. The lyke maye be sayde of Marcellinus, and sundrie other, Plati [...]. who by terror of the tyme, and frayltie of nature, were enforced to renounce the testimonie of their conscience, and yet for all that restored vpon repentaunce to their former state and dignitie. These places beeing, as in deede they are more euident than that they maye bee shyf­ted off wyth Sophisticall interpretati­ons, I fynde no grounde sufficiente to exclude suche persons from the mini­sterie, as eyther haue beene seduced vp­pon ignorance, or faynted by infirmitie. And thus muche briefly concerning this article.

As for the peoples interest in choosing [Page 22] Ministers, bicause it hath so playnly, lear­nedly, and truly béene opened in the An­swere, as neyther any thing may conue­niently be added, nor reasonable perseus can remayne vnsatisfied, I will let it passe, speaking a worde or two of thys question, VVhether it be lavvfull for [...] man may o [...]fer hym­selfe to the ministerie. any man vpon the invvarde motion of his conscience, and learned zeale, to proffer himself into the ministery, which seemeth to be so greatly reprehen­ded by our Reformers.

And first of all (to graunt as muche as may be iustly chalenged) I will not denie but whosoeuer labouring to be minister, rather giueth eare, and listeneth to that wicked Cormorant, crying: Soule thou Luke. 12. hast muche good layde vp in store for ma­ny yeres, eate, drinke, and be merie, than Christe oure Sauiour sounding these sweete and comfortable wordes: Si quis Mar. 8. vult me sequi, deneget seipsum, tollat crucem suam. &c. If any man wyll followe me, let hym denie him selfe, take vp hys crosse, and followe me, is lyker to accompany [Page 23] Diues Epulo, the riche glu [...]ton, in eternall payne, than to liue with Lazarus in e­uerlasting ioy. No man with good consci­ence, can defende that idle and slothefull stewarde, whiche rather for his ease, and Luk. 16. bicause he would not begge, than vpon a­ny good entent or purpose vprightly to discharge the same, desired to kéepe his of­fice, no more than we may iustly discom­mende their forwardnesse, which studing any gifte of teaching or edifying in them selues, are willing to employ it in the ministerie, considering howe greate the haruest is in comparison of the laborers. And firste of all, we are commaunded Matth. 7. to knocke, and it shall be opened vnto vs, not to stande gaping at the doore fyll some other call vs in: And they of whom it hath pleased God to make his choyse, euen at the eleuenth houre, made prof­fer of their seruice, as maye be gathe­red by the Texte, for béeing demaun­ded the cause of their idlenesse, they gaue none other answere, than Nemo Mat. 10. con [...]uxit nos, no man hath hyred vs. Wher­by their entent is euidently discouered. [Page 24] If to present our salues before we be out­wardly summoned and elected, be a mat­ter of suche weight: why did not Christ rebuke the Scribe for his rashs and vn­aduised profer, crying, Magister sequar te Matth. 8. quocun (que) ieris, Master I will follow thee whi­ther thou goest? And this kinde of calling S. Paule him selfe seemeth nothing to mislike in these words: Qui Episcopatum 1. Tim. 3. desiderat, bonum cpus desiderat: He that desi­reth the office of a Bishop, desireth a good worke. Which words employ a manifest promptnesse and redinesse with some pe­tition in the partie, rather cōmending the dignitie of the office, than disalowing the forwardnesse & zeale of the requirer. Ma­ny other textes of Scripture to like effect might be alleaged, if decision of this que­stion rather stoode vpon heapes of places, than force of arguments, or were sooner ended by multitude of allegations, than certentie of matter. And thus muche to this article.

Of apparell of Mi­nisters.

NOw omitting questions of plurali­ties, presentations, adu [...]sons, & such like, which rather séeme to make a noyse vpon the stage, than to serue to edificatiō: Omitting also what may be sayde in de­fense of reading scripture in the Churche, as an article to plaine to be called in que­stion. I will nowe bring somewhat for mainteyning & approuing prescripte ap­parell among the ministers: which can not better be a [...]ouched, than by dispro­uing all suche childishe cauillations, as are obiected to the contrary, whiche alrea­dy hath bene sufficienth p [...]r [...]ourmed in the Answere, and this [...]s Aesopicus: (Esopes crow) so shaken [...] of his coule­red and painted plumes, as he may haue little ioye hereafter to vaunto himselfe in any open audience. And whereas some alleadge that in respect of their abuse these garments shoulde be abandoned: to lette passe Gedeons example, and the president Iudic. 8. [Page 26] of Hierico, which cannot be better mayn­teyned Iosua, 6. than by the weakenesse of the ad­uersaries answere, in the one, inferring greater necessitie of fleshe for furnishing the legall sacrifice than we haue of li [...]en in our seruice: in the other, making much a doe aboute purgation by fire, which ser­ueth no whit at all to the purpose, seyng hereby we may gather that things abu­sed by vnlawfull ministers may be retey­ned in a lawfull ministery: yet here vnto may be further added, Manasses in the very selfe same temple frō whence he had remoued, Deos alienos, strange Gods, Instau­rauit altare Domini, prepared the altare of the 2. Par. 33. Lord And Ezechias that wise & vertuous Prince, setting downe a true and perfect platforme of godly reformatiō, rased not the walles, but clensed y ^e sanctuarie, which 2. Par. 30. 31. our sauiour séemeth directly to follow in the Gospell, when he rased or defaced not the building, but droue out the Marchāts & vngodly people, albeit he found it quite altered, à domo orationis in speluncam latronū: Iohn. 2. Math. 21. from the house of prayer into a denne of theeues. Receyue we not dayly profite by [Page 27] such things as eyther at the first were de­uised by y ^e Panimes, or sithence haue bene abused by pernicious heretiqu [...]s? I will not speake of Phisicke, which as ancient writers testifie beyng firste inuented by Aesculapius, was afterwarde practised by Esai. 38. Esaie in the time of Ezechias his sicknes, and now is honored by the commaunde­ment Eccles. 38. of the scripture: nor of shippes first builded and framed by that idoll Pallas, & yet occupied and vsed by Ionas, Christ, & Paule the Apostle, bicause perhaps our aduersaries will graunt that in suche ne­cessary things as cānot be forborne with­out great inconuenience, & which rather appertaine to suffenance than discipline, we may vse a greater libertie than in rites and ceremonies belonging to reli­giō: but then must they likewise answer, how it commeth to passe that Christe our Sauiour in the celebration of his supper made speciall choyse of bread and wine to represent his death and passion, sayng the same elementes were the wonted ob­lations whiche were exhibited to Ceres & the dronken Bacchus of the Panimes. [Page 28] The Priests of Cybele (falsely surnamed Deorum mater, the mother of the Goddes) went in mantels during the time of their ministration, so did Samuell, Elias and Eliseus. Ceres had a cōpany of widdowes addicted specially vnto hir seruice, the like in the beginnyng of the Church was pre­scribed by the Apostles. Apollos seruice was celebrated in verse and meter, the 1. T [...]t. 5. like did Dauid sing at the funerall of Ab­ner. 1. Sam. 3. And M. Cartwrighte can be content to sing our Psalmes in meter without of­fence or grudge of conscience, without ei­ther warrant or cōmaundement of scrip­ture. By these & such other like examples & presidents of antiquitie we may plaine­ly gather that the Gētiles vsage in things decent and comely, neither was impedi­ment to the auncient Fathers why they might not deale with the same things in an other sorte, after they had bene profa­ned: or retayne them, beyng first inuen­ted by vnfaythfull authors. Of whiche minde it was not vnlike that Gregorie was when he had sente Augustine into England to conuert them from their gen­tilitie, [Page 29] did write to Melitus, saying: Quod Ex Reg­stro ad Me­litum epist. 71. diu me [...]um de causa Anglorum cogitans tracta­ui: videlicet quia phana Idolorum destrui in ea­dem gente minime debeant, sed ipsa quae in eis sunt Idola destruantur. &c. Quia siphana eadem bene constructa sunt, necesse est vt à cultu Demo­num in obsequium veri Dei debeant commodari, vt dum gens ipsa eodem pbana sua non videt de­strui, de corde er [...]orem deponet, & Deum veruns cognoscens ac adorans, ad loca quae consueuit fa­miliarius concurrat. &c. That is. That vpon deliberation I haue determined that the Churches of the Idols in that Nation ought not to be destroyed, but let the Idols in them be destroyed and pulled downe, for if those Churches be well builded, then they must be changed from the seruice of Deuilles to the seruice of the true God, that the people se­ing their Churches not destroyed, may in their hearts leaue their errour, and worship­ping the true God may make their recourse to those places as they were wont. &c. O­therwise bicause wine was y ^e cause why Tarquine defloured Lu [...]rece: Alexander made away his derest friende: and Lot Genes. 1 [...]. commited that incestuouse folly with his [Page 30] doughters: S Paule mighte not licence Timothie to take a cuppe of wine for the 1. Tim. 5. warming of his stomake. We may not vse Phisicke, bicause Aha trusted so much in the Phisicians that he neuer called for 3. Reg. 1. the help of God, the true phisici [...]n both of body and soule. We must abandon all ci­uill lawes and politique [...]tutions bi­cause so many woes and curses are de­nounced in the Gospell againste the doc­tors and teachers of the lawe. And last of all we may not lay the Scriptures open, bicause the i [...] disposed reader, as S. Peter [...]. [...]. 3. sayeth, oftentimes peruerteth them to his owne destructiō. And (as M. Cartwright teacheth) it is a surer way to remoue a stone of offence and playne the way, than to hyre [...] watchman to giue warning to the passengers.

But they say forsoth they were the garmentes of Balamites &c. what then [...] I am sure they will not make the Pa­pistes worse than the Idolatrous Egipti­ans, and yet were the children of Israell charged to spoyle thē of their ornaments, and put them vpon their wiues and chil­dren. Exod. 12. [Page 31] S. Paule was not so scrupulous as it seemeth, nor so precise, when be came into the Idolatrous temple at Athens & Act. 17. picked out of the very stones sufficient matter to confound the peoples ignorāce. He alleageth heathenish Poctes in thrée Act. 17. 1. Cor. 5. Tit. 1. lundry places in de [...]ense of Gods truthe, which is, I am sure, as euill as clothing a Christian minister in a popish vesture: for if a man may adorne the spirite of God with suche base and homely matter in comparison, muche more may we set forth y ^e person which is reputed of a great deale lesse accompt. And last of all, the A­postle in his voyage towarde Rome, was content to trauayle in a ship consecrated [...]. 28. to the defes [...]able idoll of Cas [...]or & Pollur. To this I could alleage (if allegories may goe for payment) that these white gar­ments Math. 17. Act. 1. Math. 28. Apoc. 3. haue ofte [...]r bin taken vp by An­gels, than worne by Balamites & popish priestes: or if their stomake be to daintie to di [...]gest these places, let them peruse & [...] with thēselues in what garment Dauid was clothed with the reste of his 1. Par, 15. cōpany that bare the Arke, & yet was this [Page 32] accoumpted no Heathenish superstition,

But it is a sporte to see, how with one petition of the principle these fellowes vndermine the whole estate of ciuile po­licie, and Ecclesiasticall gouernment: for (say they) forsoth they serue not to edifica­tion. Surely I maruayle the lesse that cappes & surplices are burdened with this faulte, whiche so often is obiected by M. Cartwright to the whole Cleargie of the) Realine. The case is harde, when euery saucie iacke, discoursing of diuinitie vpon his bench at home, dare presume vpō his owne bare worde, to controll both Prince and state. A mā may sée by this that how greatly soeuer they séeme to repine and grudge at our Bishops pompe and seate in Parliament, yet surely were they tol­lerated and borne withall a little longer, their consistorie would creepe frō corners to carpets, & their Segniorie ascend from seueral parishes, to Westminster pallas, so great is their desire & longing for per­fect reformatiō. Wherfore this cōclusion being nakedly & without proofe affirmed, may with like authoritie be reiected.

[Page 33] As for the shew of euill, they haue it no more than one bell whiche they allow to ring to sermons, & yet that one, with one more was wōt to knol to mattens. They haue it no more than wine in respecte of dronkenesse: Churches bicause they were the nestes and Celles of Imagerie: Ciuile lawes & constitutions in that they are de­riued from idolatrous & heathen Princes: and yet did not Paule euill, either in ad­uising Timothie, to helpe the weakenesse 1. Tim. 5. of his stomacke with a cup of wine, or in chalenging the priuiledge of a Citizen of Act. 22. Rome, to auoyde y ^e cruell whipping of his enimies. Wherefore to conclude, as their reasons are to childish to require any an­swere, so their malice is so péeuishe as it deserueth correction.

As for their working discorde, the case would quickly be determined, if contenti­ous and rebellious natures would submit themselues to quiet discipline. Thus we may say reuenewes & possessions worke discord & dissention, bicause sometime vn­ruly persons pretend a wrongfull title a­gainst the lawful owner: & yet would M. [Page 34] Cartwright vnwillingly resigne the in­terest of his owne enheritaunce, to pur­chase this vnprofitable vnitie. If this rea­son be allowed of them, call in the Bibels for seare of strife & quareling, suppresse lawes and cōstitutions to auoide conten­tion, and away with meate & drinke for feare of surfeting. This reason had bene good to persuade poore Naboth to giue vp his vineyarde, least quareling might arise betwene the king and him, & yet I doubte not but this simple man would then haue framed the selfe same answere, whiche in the like case we presently alleadge, Propi­tius 1. Reg. 21. sit nobis Dominus, ne demus baereditatem Patrum nostrorum vobis. God forbid that we should now reiect & quite abandon what­soeuer hath cōtinued in our house by ma­ny discents without iust and lawfull eui­dence. It cannot iustly be accompted dis­cord, which procéedeth rather of malice of the person, than the vnlawfulnesse of the thing. For as it is the propertie of a fro­ward disposition to spurne at the best and wisest kinde of gouernment, so may not godly Princes seeme euer a whit y ^e more [Page 35] discouraged frō discharging of their dutie: such discord, is cōcorde, and better nouri­shed, than remoued. If Iustices would re­signe their office bicause they are some­time hardly & leudly reported of by vaga­bondes, neither should equitie beare any sway in the cōmon wealth, nor lawes be put in execution, in respect of causelesse feare, nor any mā within a while be able to keepe his priuate house for feare of opē spoile & robberie. If Cons [...]antine had sup­pressed as many cōstitutions as wrought discord among the wicked, the Churche of Christ had not yet come to his perfect age, but groned in his state and cradle of in­fancie. There is small heede to be giuen vnto their woordes: for as in this place priestly garmentes are misliked bicause they haue the shew of euill, so in an other place the crosse of Baptisme is condem­ned, although it signifie the cōbate which we must fight with our aūcient enimies the worlde, the fleshe & the Deuill, vnder y ^e imperial ensigne of our Sauiour Iesus Christ. Wherfore those that cā disgest no sober discipline, muste néedes be bridled: [Page 36] But aboue all others those gapers after chaunge & alterations with the loytering Athenians, which as Luke reporteth, Ad Act. 17. nibil aliud vacabant, nisi aut dicere aut audire a­liquid noui, Gaue themselues to nothing els, but eyther to tell, or heare some newes, in time must be restrained. And vntill then, he were very simple in my conceipt, that would suspend his verdite vpon their flit­ting & vnstable faith, which waxeth and waneth with the moone, y ^e authors wher­of séeming alwayes desirous of perfectiō, make wrecke of al good order, & as S. Au­stine sayeth, labor for nothing more, than non inuenire quod querant, not to finde that they seeke for. Well, seing it is manifest by this, that suche apparell as hath bene mētioned before, worketh discord in none, but those that will be ruled by no order: I come now to the preaching of the gospell, which they say is hindred: but howsoeuer this be affirmed in hast, it will be proued at leysure. For were it is so as they wold [...]ow pretend, we haue the more to yéelde them thākes, that hauing long abused the simplicitie and credulitie of the people to [Page 37] their owne confusion, frame an argumēt therevpon against the sober gouernment & direction of the state. Apparel cānot hin­der the preaching of the gospell, but their owne contentious & rebellious wrestling with ciuile pollicie, woulde to God them­selues were but aswell enclined to kéeps vnitatem spiritus in vinculo pacis, The vnitie Ephes. 4. of the spirite in the bonde of peace, as they with whome they quarell for suppressing their schismaticall and diuelish faction. It was the presumption of the Pharisies vaunting themselues of verbum domini & Hierem. 8. lex domini nobiscum est, that bred dissention among the people, & not the wholesome doctrine of our sauiour Christ who hum­bled himselfe to the moste vile and accur­sed death of all, for our redemption. For little hope is to be had of the medicines working, where the pacient will obserue no order: Euen so must our superinten­dentes eyes be setled by profitable and frutefull reading, and theyr mindes quite purged of canker and malicious spea­king, before eyther they can discerne the outwarde bewtie, or reape the hidden be­nefite [Page 38] of publike lawes and discipline. Wherefore let them forbeare a while to put toyes in the peoples heades, and no doubte but they will gently and quietly enough be guided and persuaded by their pastours.

Keepyng the memory of Aegypt still a­mongst vs, maketh no more for the taking away of surplices, than taking downe of Churches: nay in very déede not so much,) sith the one was but the ornament of the Prieste, the other is the case and shryne of the Idoll. Wherefore, seyng the whole course of the Scripture whereby this principle is alleaged, Omnia munda mundis, Tit. 1. ouerthroweth quite the sandie foundatiō of this ruynous and vntowarde buyl­ding, I will lette it passe, and briefly an­swere vnto that whiche is alleadged for brynging the Ministers in contempt. I would to God it were nowe holden in as greate reputation, and reuerenced as muche, as when these things were bet­ter thought of. The cause whereof though I ascribe not to the garment, yet is it no impertinent reason to mayntayne, that [Page 39] bothe may stande togither. And touchyng the reason it selfe, (whiche in Logike, is termed Argumentum cōmune, bicause it may aswell be brought against them, & a great deal [...] better, than alleaged by them) litle is to be sayd more, than that it séemeth to be pitied that so strong a cause as they would this should séeme, cā find no better patrones than such as by intēperate zeale bewray the weakenesse of their quarell.

Men are brought by these strange opi­nions into such a maze of doubts & Laby­rinth of confusion, as scant any one a­mongst a thousand knoweth where to set­tle his foote for feare of falling. The grea­ter part I feare is poysoned and infected with the rustie sect of Academites, suspē ­ding all vpon opinion and probabilitie, but almoste holding and embracing no­thing vppon assured groundes or appro­ued certaintie. And yet is this the very fruite and haruest of ambitiouse stryfe for coloured perfection. It is nowe repu­ted a greate and hayn [...]use crime to of­fende a sillie artificer in his ignoraunce, and yet a matter of no waight to offende [Page 40] both lawe & ciuile gouernour, appointed by Gods ordinaunce. Their sight is shar­per than eyther Lynx or Argus in other mēs dealings, but they themselues more blinde than Betels in their owne behaui­our. A mote cannot escape their censure in their neighbours eye, & yet great beames & rafters lie couered vnder their owne. I maruayle what is become lately of chari­tie, Quae operit multitudinem peccatorū: which Prou. 10. couereth the multitude of sinnes. Well, I can say no more, but God of his mercie abbridge their power, and contine we the shortnesse of their hornes, or els graunt them greater measure of his grace: for e­uen as day may be discryed at a litle cre­uise, so this we finde by good experience, that whēsoeuer the time shall so much fa­uour them, or the Prince smile vpon thē, that being principes Synagogae, the rulers of the Synagoge, they may lawfully crie out, nos legem habemus, we haue a lawe, the very Iohn. 19. n [...]t [...]ittie and song may be, crucifige eum, crucifie hym. For my parte, I make but small accompt of the mildenesse of that beast, whiche neyther biteth nor scracheth [Page 41] when he lacketh bothe téeth and nayles, but rather say with blessed Augustine to the Donatistes, Saeuire se nolle dicunt, ego non August. Epist. 49. posse arbitror, they say they will not be cruel, but I thinke it is bicause they can not.

Nexte commeth in encouraging of the obstinate: a weapon surely not vnlike to be aforded by suche rude and rustie cut­lers. But pitie it is that by grinding out the nickes which it hath already receyued at sundrie frayes and skirmishes, the edge is ground so thinne, as hardly it can ward a freshe encounter withoute cracking quite asunder. Nowe muste M. Carte­wright furnishe and prepare him selfe to enter the field, not against D. Whitgifte, but Bishop Ridley, neyther shall he now be matched with a learned Minister, but a worthy Martyr, which thought the con­tinuing of these rites and ornaments in the Churche, a moste perfecte and ready way to agréement and conformitie in re­ligion Of the same iudgemēt was Cran­mer, and the best learned of that compa­nie, which sealed with their bloud the te­stimonie of their conscience. And thoughe [Page 42] M. Hooper made the matter somewhat dayntie at the first, yet in the ende he dis­dayned not to prefer other mens know­ledge before his owne opinion. If any mā obiecte M. Rogers, who by no meanes would be brought to this conformitie, we must craue pardon, dissenting from hym in a poynt more precise than perfect, whi­che I trust the rather wil be graunted by M. Cartwright, for that himselfe can not allowe his iudgemente in a matter of great importance, I meane in placing euer euery tenne parishes a superinten­dent, sithe euery Minister must nowe be­come bothe Metropolitane, Pope, and parishe Priest, within his owne iuris­diction. But to let examples passe, for couering of this notorious vntruthe, I could first alleage our owne experience, as the surest grounde to proue that men are sooner ledde to lyke of suche a thing as carrieth styll some outwarde shewe and apparance of theyr olde opinion, than where there is no resemblance nor continuaunce at all. Then myghte I presse them wyth examples of former [Page 43] tymes, and presidentes of the beste cal­led and gouerned states, who thoughte it very daungerous to make any chaunge or innouation in causes politike, muche lesse in matters of religion, whiche haue a déeper roote and grounde in conscience, without some shewe or shaddowe of the auncient gouernmente, althoughe the very substance thereof were quite and cleane abolished. So played the Romanes in prescribing twelue Sergeantes, at corners to gyue attendaunce vpon the Consuls, after that the Kinges were quite displaced, bicause so many were wonte to wayte vpon them while they lyued in chiefest authoritie. Agayne, bycause the sacrifice coulde not bée so­lemnized wythoute the presence and assystaunce of the Prynce, whose go­uernmente was quyte suppressed: there was order taken, that for the tyme one shoulde bée appoynted to supplye the rowme, and beare the name of Kyng, ordeyned for the sacrifice, least any thing myghte quayle the peoples deuotion, or offende their conscience. [Page 44] Neyther was this pollicie deuised with­out great consideration, seeing the cōmon sorte béeing rather guyded by their out­ward sense, than gouerned by vnderstan­ding, imagine the later state to be equall with the first, when the eye can discerne no difference: and thereby are the better content to liue in awe and due subiection. Suche simple soules are as well fed with séeing, as hearing, so muche the better, as nature hathe more sufficiently enhabled them by outwarde sense to discerne the one, than knowledge, skill, or experience to iudge of the other. But séeing nothing will content them, but the very Canon of the Scripture, marke whether the same course were not obserued by the kings of Israell and Iuda, whiche may be gathe­red by the Romanes historie. And first we reade that Dauid ware the crowne of the king of Rabbath, after his famous 2. Sam. 12 2. Chro. 17 victorie. Iehosaphat receyued giftes of the Philistians, as his auncestors had done before him. And euen as the Gentiles sanctified them selues after any pollution, so did the children of Israell after their 2. Chro. 29 [Page 45] transgression. Christ neuer reproueth the Pharisies apparell in the Gospell, but their hipocrisie, leuen, and corruption: and surely by the way I maruell with what conscience they can straine so much at the Papistes tippet, and weare a long gowne, which was the garment both of a Papist and a Pharisie, expressed in the Math. 2 3. Gospell. Did not S. Paule retayne a cer­tayne shadowe and resemblance of the auncient discipline, when he deriued hys vayling of women from the Iewes (as Tertullian proueth agaynst Marcion) cir­cumcided Timothie, purified him selfe in Act. 16. Act. 21. Act. 18. the temple after the Iewishe maner, sha­ued him selfe, with protestation that bee­ing free, yet had made himselfe, Omnium ser­uum vt plures lucrifaceret. &c. Seruant vnto all, that he might winne moe: vnto the Ie­wes 2. Cor. [...]. he became as a Iewe. &c. Belike they would be very lothe, to come thus farre on, marching foote by foote with Paule, that so precisely stande on trifles of very small account.

Nowe to proue a prescript kinde of ap­parel vsed among the ministers, different [Page 46] from the common sorte, I will alleage the selfe same place whiche by them hathe moste corruptly béene abused, to the con­trarie. 1. Sam. 28. for after the wicked sor­ceresse had descried to Saule the coniured spirite vnder the likenesse & resemblance of Samuell, he presently demaunded the forme and maner of his going, and béeing answered that he séemed an olde man clo­thed in a mantell, presently the King af­firmed that of certaynetie it was Sa­muell, grounding hym selfe as it sée­meth, vpon the wearing of his mantell, wherein Samuell differed from the com­mon sorte, whyle he was yet alyue: for otherwyse neyther his hoare heares, nor Mantell, if it had béene common with ten thousande other, coulde haue moued the King so resolutely to persuade hym selfe, that doubtlesse it was Samuell. For other questions of his fauour, linea­mentes, or stature, were not in that place demaunded. For confirmation of thys probable coniecture, maye be alleaged, that not onely Elias ware a mantell himselfe in execution of his office, but [Page 47] cast the same vpon Elizeus, when he admitted him to the function and digni­tie of a Prophet, saying: Quod meum erat 1. Reg. 19. feci tibi, I haue done vnto thee that whiche apperteyned vnto me: as a man woulde saye: I haue bestowed vpon you the out­warde signe of your election and appro­bation before God. With which man­tell 2. Reg. 2. the waters were afterwarde deui­ded. Whereby it appeareth playnely, that a Mantell was the speciall and pe­culiar vesture of a Prophet. Our Sa­uiour Christe béeing a president for all true and well disposed ministers, ware vestem inconsutilem, a garmente withoute Ioh. 19. seame: and yet can I reade of neuer an Artificer gooing in the same liuerie. We reade that Iohn was apparelled wyth Mar. 1. Cammels heare, and that a gyrdle of leather was about his loynes. And least they shoulde escape wyth hys extraor­dinarie calling (whiche is Master Cart­wrightes chiefest [...]eyghte, and laste refuge in hys late Replye) I cann [...] proue a more common vse of thys gar­mente, in some whiche boasted not [Page 48] of any extraordinarie vocation: and suche were those godly men which walked vp and downe in mantles and goates skins, whome S. Paule condemneth not of ig­norance and superstition, but affirmeth Hebr. 11. the world to be vtterly vnworthy of their vertue. Thus may truth be shadowed for a while, but neuer quite extinguished with colourable dealing: wherefore in myne opinion I thinke a prescript kinde of gar­ment is no more repugnant to the worde of God, béeing vsed by the Ministers, than the Robes of Parliament, Coller, and Garter, with suche like among the Nobi­litie, thā Lawyers hoodes, or Doctors ha­bites, which béeing aswell signa praedicantis, the tokens of a Preacher, as the surples, M. Cartwright himselfe hath béene con­tent to weare in no closer place than S. Maries Church in Cambridge, and in no lesser companie than the whole Uniuer­sitie. But nothing striueth agaynst Gods word that serueth our aduersaries turne, though all the Papists in Europe weare it, and though it be as well, or rather a signe of their doctrine, than the surples of [Page 49] their ministerie. But for a conclusion, to make shorte worke, I woulde gladly vnderstande, whether of them selues suche thinges be indifferent, or not: if they graunte them indifferent, both the Prince may lawfully commaunde them, and by this commaundement procéeding from Gods Lieuetenant generall, mini­sters are enforced to weare them, the Princes Iniunction quite remouing the indifferencie, and restrayning the libertie of the thyng, and byndyng the consci­ence of hym whiche of pretensed malice breaketh it, for this is, to giue vnto Cesar Math. 22. Rom. 13. the things that are Cesars and to be subiect not onely for feare, but for conscience. For whatsoeuer the Magistrate be, represen­ting Gods authoritie, to resist him is to resiste Gods ordinance, and hasten Gods heauy iudgement: and therefore did our sauiour Christ submit himself to Pilates wicked & vnconscionable dealing, bicause Ioh. 19. his power & cōmission came not frō man, but God. But if they be not indifferent, I graunt S. Peters affirmation, that magis Act. 4. parendum est deo quàm hominibus, it is better [Page 50] to obey God than man, appealing to these Precisians answere, before the high Cō ­missioners at Lambeth. 1571. for disprofe of this assertion, where they were con­tent to graunt indifferēcy in these things, and yet restrayned the Prince from com­maunding them. I could likewyse set all the Germans in a ranke agaynst suche friuolous and wrangling Pastors, de­claring both in their publike workes, and their priuate letters, a contrary iudge­ment. For bothe Peter Martyr hauing at large declared the nature of indifferent things, concludeth in these wordes: Pa­rendū Mart. in. 1. Reg. 18. est igitur Magistratu [...] in adiaphoris quā ­uis dura interdum & grauia videntur, we must obey the Magistrate in indifferent matters, although they seeme somtime to be hard & burdenous. And Luther, Bucer, & all the rest, mainteine the same opinion. Wher­fore leauing out the opinions of our aun­cient fathers in this article of prescripte apparell, bicause they are reputed as sus­pected witnesses, and withall omitting Caluines iudgement touching the anti­quitie Insti. lib. 4. cap. 5. of the same, I will héere conclude, [Page 51] desiring God to graunt our precise Apo­stles greater store & plentie of his grace, & poure into thē either lesse abilitie to [...]urt, or better wil to benefit y ^e church of Christ.

Here is good occasion offered to deale in the defense of h [...]r Maiesties supremacie, but séeing the Bishop of Sarisburie his argumentes agaynst D. Harding maye serue as fitly for impugning of these asser tions, I thinke no more can be wel sayd, thā is already printed. And therfore leaue to your learned consideratiōs y ^t which can not be repeted without some tediousnesse.

Of Bishops titles, lāds. &c.

NOw foloweth the controuersie of Bi­shops titles, lands & temporalties, in ripping vp wherof, I will as briefly as I can deuise, declare my simple iudgement. And first of all concerning equalitie a­mong ministers, no man will denie but the same authority is committed to them all in binding, [...]o sing, preaching, or mini­string of the sacraments, and yet doth this equalitie in ministration nothing hinder a diuersitie in gouernmēt. For to vse our [Page 52] sauiour Christes example, which them selues haue cited for their purpose. Nolite vocari Rabbi, vnus enim est magister vester, vos Mat. 23. autem omnes fratres estis, Be not called Rabbi, for one is your master, and you are all bre­thren: who knoweth not that euen among brethren, though all of them spring of one roote, and a certayne equalitie be obserued in nature, yet one is called to a hygher place than all the rest, for mayntenance of the house and family. Esau & Iacob bee­ing both descended of the self [...]ame parēts, were equall in nobilitie, & yet when they met togither, Iacob forgot not so great re­uerence to his eldest brother, but that he Gen. 33. worshipped him groueling seuen times, in priuate conference was not ashamed to call him Dominū, Lorde. And so fareth it in the church of Christ, wherin though al [...]e brethren in respect of one heauēly father, yet all can not be equall for preseruing of Christian vnitie. As for Principes gentiū do­minantur, nō erit sic inter vos, The kings of the Mat. 20. Luk. 22. Mar. 10. Gentiles reigne ouer them, but it shal not be so among you. He that noteth that (sic, so) will finde a difference rather to be put be­twéene [Page 53] both iurisdictions, than one of thē to be quite displaced. He is blind that seeth not ambition rather to be suppressed, than equalitie inferred, as some of the soundest writers do interprete. The practise of this precepte they may finde moste liuely set foorth, whereas our sauiour Christ con­ueyed Iohn. 6. him selfe quite out of the way, whē the blockishe people woulde néedes haue promoted and aduaunced him to tem­poral gouernment. But when eyther any question is referred to his decision, or oc­casion offered to exercise his spiritural iu­risdiction, marke whether at any time he abase himself to the most inferiour mini­sters: Rather may we proue a kinde of primacie among the Ministers by the words folowing, Qui maior est in vobis, fiat Luk. 22. sicut iunior: & qui princeps est, sicut qui mini­strat, Let the greatest among you be as the least: and the chiefest as he that serueth, than disproue it by the sentence going before. And this precept of humilitie séemeth but a limitation to their due authoritie. The vehemencie of the words expressing the commaundement, is no lawfull barre to [Page 54] the iurisdiction of a Minister, as may ap­peare by conference of textes togither. For although our sauiour vtterly beate downe the titles of ambition, and vnlaw­full rule in his Apostles by these words, Nolite vocari Rabbi, Be not ye called Rabbi: yet ment he not to exclude any reaso­nable Math. 23. preheminence, as maye appeare by these words: Vocatis me magistrum & do­minum, & bene dicitis, sum enim, you call m [...] Iohn. 13. Lord and master, and you say well, for so I am. In which place he may séeme accor­ding to the letter to chalenge what he had forbidden in his Apostles. But if you vn­derstande in very deede the pompe and pride of earthly Princes in the one, and reuerent vsage & interteinement of a Mi­nister in the other, he hath chalenged no further prerogatiue vnto him selfe, thā he hath left vnto his ministers. For in like [...] saith, The sonne of man came not to b [...] ministred vnto, but to minister and vet if [...]. [...]. i [...] this place we vnderstand the ministery [...]porall things for preseruation & su­ [...] of this [...], the contrary appea­ [...]: S [...] quis ministrat mihi, [Page 55] me sequatur, if any man minister vnto me, let him follow me, &c. Euen so this one word dominari, to beare rule, maketh the sense more playne & euident, and setteth foorth vnto vs, that our sauiour ment not to re­moue al kinde of dignitie & preheminence from his Apostles, but rather charged thē, non sic vt principes gentium dominari, not to beare rule so as the Lords of the Gentiles do, that is, with pompe, disdayne, and lofty­nesse. And if these words should simply & without any limitation be interpreted, there were no differēce to be made in dig­nitie betwéene the Apostles & the seuentie disciples, vnlesse they cā alleage some good authoritie, wherby it may appeare that in vsing these words, vos autē fratres estis, for you are brethrē, Christ only cōprehēded the 12. omitting the great number: which by scripture will be very hard to do in myne opinion. But put the case equalitie were approued & allowed among the Apostles, séeing that all they were chosen after one maner, by one person, and to one voca­tion extraordinarie, séeing they were all so plentifully and aboundantly inspired [Page 56] with the holy Ghost, as it was not pos­sible for them beeing so well guyded to breake into immoderate heates and pas­sions pernicious to the Gospell, and ther­fore diuision beeing lesse feared, equalitie might be better abidden. What maketh this, I saye, for equalitie amongest our Cleargy, where faction hath excluded con­corde, and ambition rather striueth for credite by followers, than charitie séeketh truthe by humblenesse? All tyniber can not be squared by one rule, nor all estates directed by one kinde of pollicie. Our Mi­nisters, I graunt, succéede them in place, but not in office: and therfore euen as in the Apostles tyme the degrées of Dea­cons and Ministers were distincte in ho­nour without offence of any godly con­science, or contradiction to the Scripture: so in our tyme the Churche of Christ ha­uing growen to riper state and greater number, requireth other order and direc­tion. What greater follie can appeare, than to prescribe y ^e same rules to a Gene­ral in cōducting of an Armie which euery captayne is bound to obserue in trayning [Page 57] of his hande, or to graunt as large scope in gouernment to the Constable of New­ington, as to the Maior of Lōdon? I think S. Luke vnderstoode the Scriptures as well as we, & yet in reporting that Bar­sabas & Sylas were viri primi inter fra­tres, Act. 15. chiefe men among the brethren: he no­teth no presumption in them for chal­lenging vniust authoritie, inequalitie of honour, or transgressing the wordes of Christ our Sauiour, Qui voluerit inter vos primusesse. &c. who so will be chiefe amōgst you. If they say this primacie mentioned in the Actes, was vnderstoode of vertue & forwardnesse in religion, I answere with the Lawyers phrase, hoc est diuinare, this is but gessing, sith it is not like that in zeale they coulde so farre excéede the rest of the Apostles which both liued and continued with them. And thus much briefly by the way to the contrary opposition, for the maintenaunce of the contrary thus will I reason. The degrée of Priests was not equall in the lawe, Ergo, it ought not to be equall in the Gospel: the antecedent may be proued by sundry textes of Scripture, [Page 58] first where Aaron the high priest was cō ­secrated. Exod. 29. Agayne where charge was giuē by the king to Helchias the highe prieste, 2. Reg. 23. & sacerdotibus secundi ordinis, and to the priestes of the seconde order. Here vnto we may adde, where one priest as chiefe and principall sitteth in iudgement & decision Deut. 17. of causes: where the captayne of the soul­diers tooke Seraiam sacerdotem summum, She­riah Hierem. 52 the high priest, & Sophoniam sacerdotem secundum, and Sophoniam the second prieste in degree. The like appeareth Hier. 51. & in sundry other places. For whereas men­tion is made of Abiathar, Achimilech and Sadoch. 2. Sam. 8. Peter Martyrs iudge­ment is that only Abiathar was the high 2. Sam. 8. priest as in déede he was, & the other two were but Chaplaynes, as we terme thē. The argument is proued by a Topicke place of their owne. For if it be lawfull for them to teach vs ab authoritate negatiuè, there were no Metropolitanes amōg the Iewes beyng Gods chosen people, Ergo there ought to be none among the Chri­stians, it shall be much more lawfull for vs affirmatiuely to reason thus: There [Page 59] was a difference among the legall priests in honour, Ergo, there oughte to be the lyke among the Christians. But here me thinkes I heare a muttering, that for as muche as the highe Prieste in the lawe bare a figure of our sauiour Christ, whiche vanished at his comming, the lyke preheminence cannot be continued in our Christian Cleargie. No manne doubteth I suppose, but the legall priest­hood beyng a shaddow of the truthe, va­nished at the passion and eternall sacri­fice of our Melchisedech, whiche was of­fered once for all. But that the highe Prieste was more a figure than the mea­ner Priestes discharging the same due­tie, though for honours sake he be after named, or that the Prieste were coun­ted as a figure partly in respect of digni­tie, and not onely for his office, is more than euer the aduersarie shall be able to mayntayne. I knowe S. Paule to the Hebrues compareth the sacrifice vppon Hebr. 7. 9. 10. the Crosse made for oure redemption, with the highe Priestes oblation among the Iewes, and rather matcheth Christe [Page 60] with the high priest than the other, for the more honorable comparison, and by rea­son of mutuall preheminēce, than bicause the other vsing the same sacrifice which he did, bare not as well the figure of Christe as he: wherfore as they will haue no high minister bicause the high priest represen­ted Christe in figure, so may we in like sorte reiect the meaner ministers, bicause the inferiour Priestes were likewise fi­gures of our Sauiour Christe and of his office. And as strong is the argument of the one side, as of the other. But if we shoulde graunt them that the high Priest onely were a figure of Christ to come, and therfore the office beyng now decayed the degrée must like wise perish: yet seyng the ministers of Christ represent him nowe paste (vnlesse our sauiour beyng glorified haue loste some of his glory) I knowe not why his ministers may not shine in as perfect glory, & so muche greater as truth excéedeth shaddowes. Wherefore eyther must they now denie that ministers are the deputies of our sauiour Christ (which were to great absurditie) or els alleadge [Page 61] some reason why the nearer y ^e truth they drawe, the further they shoulde be from dignitie. For euen as obseruing of the paschall lambe was a figure of our Saui­our Christe and quite abolished by the ob­lation of the Crosse, notwithstanding the same matter be yet kepte in memory by an other figure, which is the Sacramēts of Christes body and bloud: Euen so, al­beit the legall priesthood be now abolished & quite displaced, yet why the same pre­heminence may not yet remayne in re­membraunce of the highe priest glorified whiche was kepte in figure of the highe priest not yet incarnate, no reason hath bene yet alleaged. Sure I am that the same proportion that is betwene the one figure and the other, is betwene one mi­nister and another. Wherefore by good reason ought he whiche representeth that which Christ hath done, be of as great ac­count, as he whiche figured that whiche Christ should do: and so muche more as our benefite is greater. And to proue that of necessitie the honour is not linked or annexed to the office, I can proue that S. [Page 62] Paule acknowledged a reuerence to the person after Christes death had spoyled him of his office, repenting as it were his hastinesse to the Priest, and alleaging out of Exodus. Principi populi tui non maledices, Exod. 22. [...]. 23. Thou shalt not speake euill of the ruler of thy people, in defense of his authoritie. We reade in Luke that euery one which Luke. 19. coulde employ his talent to the greatest profite, was called to chiefe preferment, wherefore he that with one tallent had gayned tenne, was preferred to as many Cities: and he that yeelded fiue was re­warded by the same proportion. Where­by we finde equalitie of gouernment not to be so necessary in the Church, but vpon good consideration and worthinesse of the ministers it may be enlarged. Agayne se­ing the Church militant (as far as weak­nesse and infirmitie of nature will giue hir leaue) ought to imitate and resemble the pollicie of the Churche triumphant, where diuersitie of degrees may well be proued as Angeli, Archangeli, Throni, do­minationes, 1. Thes. 4. Col. 1. principatus, potestates, Angels, Archangels, Thrones, dominions, princi­palities, [Page 63] powers: Wée may conclude that in the Churche militant the lyke may be obserued. If Sainct Paule thought it no presumption to call the Churche the body of Christe. I dare be bolde to saye Eph. 4. that in euery naturall body one member dothe excéede an other in dignitie and ho­nour, and in direction of the whole, accor­ding to the strength and abilitie are fitly and conueniently preferred. To proue that euery man shoulde be put in truste according to his skill and abilitie, no play­ner texte can be alleadged than Math. 25. where the prouident and discrete house­holder Math. 2 [...]. gaue to one fiue talentes, to an other twoo, secundum propriam virtutem, ac­cordyng to euery mans abylitie: but that one man in giftes dothe excell an other, appeareth first, by the woordes of Paule, where be playnely affirmeth, Maiorem esse 1. Cor. 14. eum qui prophetat quam qui loquitur linguis: That hee is greater that prophesieth than hee that speaketh with tongues. Ergo pre­heminence amongest the Ministers of the Churche is not onely lawfull, but expedient and profitable. No Realme [Page 64] can well be gouerned where one hath not authoritie aboue the rest. Neyther can a­ny priuate house be well directed, where the meaner sort stand not in awe of some speciall officer. Wherfore sith the Church is oftentimes compared by Parables to these earthly kingdomes, and S. Paule is not ashamed to resemble it after a sorte 1. Tim. 3. with the gouernment of a priuate house, enhabling a byshop to the one by his pro­uidence and forecaste in the other, I sée not why that whiche is profitable in the one concerning discipline, may not like­wise be well thought of in the other for e­dification. That this preheminence is not lately deuised or newe begonne as some woulde beare the worlde in hande, may soone appeare by these wordes of the Apo­stle, Spiritus Prophetarum prophetis subiecti sunt, non enim confusionis est deus sed pacis. The 1. Cor. 14. spirites of the Prophetes are subiect to the Prophets, for God is not the God of confu­sion but of peace. Wherevpon I gather that if the spirite of the Prophetes beyng lightened by the vertue of the holy ghost, were not free from checke of other Pro­phetes, [Page 65] vpō whom it had pleased almigh­tie God to bestow his giftes of iudgemēt, knowledge, and learning: muche more ought we to allow the grauest and lear­nedst sort a dignitie and preheminence in worldly things, whiche ought to be repu­ted of lesse account and estimation, and by the way the reason following is not to be neglected, for after he hath set an order in directing the congregatiō, attributing the determination of the matter & approue­ment of the Prophets spirite to the [...]an­ders by, he streight adioyneth, Non enim Deus est confusionis, God is not the God of confusiō, as who should say, if so ne were not appoynted to decide suche doubtes as might arise eyther vpō ignorance or ma­lice, all would go to wrecke in haste, and Christian edification be conuerted into mortall hatred. Then would the froste of priuate quarel either sterue the buddes of the gospell, or the rage of spirituall ambi­tion disturbe the pollicie of euery congre­gation. But some man will say perhaps, that Christ our sauiour made all his disci­ples equall in authoritie, I graunt he did [Page 66] so, but yet for order sake it may be an­swered, that one aboue the reste had some preheminence, whiche Peter Martyr, ve­ry fitly termeth Primatum ordinis, non pote­statis: Primacie of order, not of power. For to let passe those fauourable words so of­ten bestowed more vpon one than all the rest, and the manner of his gouernment quite thorough the Actes (which proueth as much as I affirme) we know that al­beit Christe sayd to all his disciples in ge­nerall, Vobis datum est nosse mysteria regni Math. 13. Coelorum, vnto you it is gyuen to knowe the Secretes of the kingdome of heauen, yet when he was transfigured in the Mount he had onely with hym, Peter, Iames, Math. 17. and Iohn, when he cured the daughter of Iairus-one of the Princes of the Syna­gogue, he tooke no man with him, saue Mark. 5. Peter, Iames and Iohn. And beyng in the greatest agonie of all, when he went to praye before the sufferyng of his Pas­sion, he made hys speciall choyse of Pe­ter, Math. 26. Iames and Iohn, to assi [...]e him to the very laste. By this it is very cleare, that woordes sometimes generally spo­ken [Page 67] muste yet bée limited accordyng to the circumstaunce and procéeding of the matter. For Sainct Paule mentionyng by name long after, those Apostles, Qui Gal. 22 videbantur esse columnae, whiche seemed the pillers, expresseth none saue Peter, Iames and Iohn: Lay these places close togither and weygh them in the ballaunce of in­different iudgement, and I doubte not but the equalitie among the Apostles will not appeare so greate as some are nowe persuaded. Here vnto adde Sainct Paules woordes, Mihi qui videbantur esse Gal. 2. aliquid, nihil cōtulerunt, &c. They that are the chiefe, dyd communicate nothyng with me, &c. And agayne: Nihil minus feci ab his 2. Cor. 11. qui supra modum sunt Apostoli, I suppose I was not inferiour to the chiefe Apostles. And in the same Chapter: Ministri Chri­sti sunt, plus ego: they are the Mynisters of Christe: I am more. And agayne, Nihil minus feci à magnis Apostolis, I was not in­feriour to the very chiefe Apostles. If, Qui Gal. 2. videbantur esse aliquid, they which seemed to be great, Columnae, pillers, Magni Apostoli, Apo­stoli 2. Cor. 11. supra modum, chief of the Apostles: be no [Page 68] significations of superioritie, for mine owne parte I graunt mine ignoraunce and infancie in the Scripture. He thought it neyther an article of Papistrie, nor a breache of Gods commaundement, to challenge some preheminence aboue the rest, when he blusheth not to say, Si am­plius 2. Cor. 10. aliquid gloriabor de potestate quam dedit mihi dominus in edificationem, non destructio­nem vestram, non erubescam: If I shall some­what more boast of the power that the Lord hath giuen vnto me, to edifie, not to destroy you, I neede not to be ashamed. We reade that Barsabas and Sylas are reckened by Luke by no worse style than viri primi Act. 15. inter fratres, chief men among the brethren, without any sparke of emulation among the Brethren. They were neyther called Linsey wolsey Bishoppes, nor Popes of Lambeth, as some haue bene of late, chal­lengyng no more vnto themselues, than primatum inter fratres, the chiefe authoritie among the bretherne, whiche may be iu­stified by sounde authoritie. Laste of all I will conclude with. 1. Timoth. 5. where 2. Tim. 5. Sainct Paule alloweth double honour to [Page 69] those that gouerne well, whiche woorde Double presupposing Single (as no com­paratiue can stande without a positiue) I sée not howe the difference in degree can be auoyded by any sleight or pollicie. This made Caluine so oft and with so constant affirmations to resolue that without this preheminence among the Cleargie, it was not possible by any meane for the Church of Christ to stand. And firste of all wryting vppon these woordes, Sicut Patri filius, Timotheus mihi Caluine in 2. Philip. seruiuit in Euangelio, Timothie dyd seruice vnto me in the Gospell, as a sonne vnto his Father. VVee learne by this place (sayth he) that no suche equalitie was among the Ministers, but one did gouerne and rule the reste by his authoritie and counsell. The same wryter vppon the first of the Actes, graunteth that one of necessitie muste be preferred before the reste in euery con­gregation. The lyke he hath vpon. 1. Tit. and Philip. 1. and vppon the. 2. Corinth. 10. wée finde this [...]latte conclusion: Quamuis Caluine in 2. Cor. 10. commune sit omnibus Ministris idemque offi­cium, sunt tamen honoris gradus: Although [Page 70] one and the same office be common to all mynisters, yet be there degrees of honour. Thus one of their chiefest and surest fréendes beginneth nowe to faynte at the very pinche, and was content not onely to publishe with his penne, but practise by example euen till his death, the same authoritie in effect, whiche these fellowes nowe impugne in Englande, bycause it greatly soundeth to the abasing of their credite. Wherefore if Maister Cart­wright allowe as well of M. Caluines iudgement, as to the worlde he woulde pretende, he muste of necessitie be enfor­ced to allowe vs one Byshop in euery Ci­tie, shifte afterwarde as well as we may for laying out a Dioces. And yet if any man will reade his Institutions Lib. 4. Calu. Instit. lib. 4. cap. 4. Cap. 4. he néede not to trauayle farre to finde a reason, sithe Caluine is content to graunte that from the Apostles tyme, Vnicuique ciuitati regio certa fuit attributa, Of Bi­shops Di­ocesses. quae Presbyteros inde-sumeret, & quasi corpori illius ciuitatis accenseretur. To euery Ci­tie [Page 71] there vvas a certayne compasse appoynted vvhiche shoulde take mi­nisters from thence, and bee as it vvere incorporated to that Cytie. And this in mine opinion is as large a Dioces as any Bishop dothe at this day challenge.

Yet by the waye néedes muste I wounder at this péeuishe or rather chil­dishe spight, dryuyng vs to proue that Dioceses were gouerned by Bishoppes in the Apostles tyme, when not onely whole shyres but scante one Citie was generally saythfull. For what though the Gospell were spredde in many pro­uinces, yet was it not vniuersally re­ceyued any where, nor sette foorthe by lawe or published with full authoritie, by their dealyng in this one Article, their cunnyng is moste clearely discouered, and all men made witnesse by the man­ner of their procéedyng, that truthe is rather fledde, than sought: and their one­ly purpose séemeth nothing else but for want of proufe by difference of time and [Page 70] [...] [Page 71] [...] [Page 72] state, to pinne the Bishops in suche nar­row streyghtes as in the ende they should be dryuen to silence. For where as wée haue lefte in Scripture none other pre­sident wherevnto we shoulde conforme our pollicie and discipline, than the Apo­stles doinges, if at any tyme wée vrge them with theyr authoritie, eyther in go­uerayng many prouinces (as Paule did Macedonta, Phentcia, Crete, and diuers other) or many cōtrouersie, then streight they flie to the olde exception of extraor­dinarie callings: and so by consequent cutting off the Apostles Actes, or at least so mayming them with cauillations, as they can stande no reader in steade, they leaue no scope for any man in maynte­naunce of true Religion. They deale more haroly with vs than euer Festus did with Paule: for after he had appea­led to Cesar, he was referred to Kome Act. 25. for tr [...]all of his cause, whereas our vn­friendly Brethren enforce vs to the let­ter, and yet refuse the letter by Sophisti­call interpretation, faryng none other­wise than if they shoulde [...]id [...]e vs strike, [Page 73] and yet holde our hands for frare of after­clappes. And whereas they can brooke in no respecte the direction of a Dioces, bi­cause no mention is made of any such by Christ our sauiour, I can likewise saye, that seeing Christ our sauiour before hys departure hence, tooke speciall order for no calling, but onely of the Apostles, nor in any of the foure Euangelistes mention is made of any minister tyed to a certayn congregation, but lefte at large to choose a place wherein to sounde the gladsome ti­dings, as appeareth by the last commis­sion. Math. 28. Therfore euery congrega­tion Math. 28 Mar. 16. maye not haue their minister. But some man will alleage that touching this poynt order was after taken by the A­postles. I graunt there was, and so like­wise there would haue béene for gouern­ment of Dioceses, if the Apostles traueil had béene blessed with so great encrease in their owne time, as that Prouinces as faste as Parishes would haue embraced sincere religion. For seeing that to Peter was committed the Churche of all the Iewes, as Paule had speciall care and [Page 74] ouersight of all the Gentiles. I can not Gal. 2. thinke that these Apostles woulde haue indged the gouernment and direction of a shire or two, to be a matter of so great importance, but that by Gods assistance the viligence of a diligent and watchefull pastor might easily ouercome it. In deede if any man will vndertake to be the only preacher in a shire, or vniuersus Episcopus, vniuersall Bishop in a Prouince, as Iohn the Ambitious prelate of Constantinople woulde haue beene in Gregories time, there were good reason to abate so daun­gerous a tyrannie: but seeing euery pa­rishe is nowe furnished of an able and suf­ficient pastor, and Bishops onely kéepe the place of Moses, to whome the infe­riour Magistrates referred the causes of greatest weighte, as the Scripture sayth, Leuiora tantūmodo iudicantes, iudging onely Exod. 18. small matters. I neyther sée any reason of abridging their authoritie, nor spoyling the Churche of so necessarie and profita­ble instrumentes. To chalenge this pre­regatiue is not (as same deuise) to striue for Monarchies, but to maynteyne that [Page 75] regimente and pollicie whiche euer hathe beene reckened of greatest value, and moste long continuance. We know that euery famous Citie had a territorie annexed vnto it, as a braunch and mem­ber of the common wealth, which as well in spirituall causes muste be ruled by the Bishop of that Sea, as in ciuill af­fayres, guided by the ciuill Magistrate. For let our discoursing Preachers quarel as long as they list, and with as good right as sometyme the Phariseys dyd boast and vaunt them selues of verbum Domini, the worde of the Lorde, yet neuer shall it bée thoughte expediente for any state to exempte the smaller Uillages from the iurisdiction of the greatest Cities. For myne owne parte (as one desi­rous to bée taughte) fayne woulde I heare some reason alleaged, why Ti­mothie béeyng Byshop at Ephesus (as no doubte he was) hadde not aswell the ouersighte of the Prouince belonging to the citie, as the citie it selfe, or if any man will be so malicious as to quarrell wyth [Page 76] so playne a president, and allowe himselfe for his parte no more, bicause no more is mentioned, I woulde gladly heare what could be sayde to Titus, that had committed to his charge not one Citie as Ephesus, but one whole Ilande, as Eng­lande is, and that in as large and ample manner as can be deuised. If S. Paule had mentioned any speciall Towne, for the gouernment of whiche he left Titus there, it mighte be thought that the boun­des and limites of his iurisdiction neuer could haue reached further than the firste appoyntment. But séeing he nameth no particular, but cleaueth to the generall, séeing he sayth not, ideò reliqui te Egubii, I haue therefore lefte thee at Egubium, but ideò reliqui te Cretae, I haue therfore left thee in Creta, I am persuaded in conscience that not any one citie only, but the whole countrey was allotted to his gouernmēt. Of this opinion are diuers excellent and learned Fathers, the very sound of whose authoritie without further stresse, were sufficient to shake M. Cartwright out of his paynted and disguised plumes, with [Page 77] derision of all the auditorie. Neyther doth the Bishops iurisdictions anye more de­tract from the regiment of Christ our sa­uiour in his Churche (whatsoeuer be gi­uen out to make the cause more odious) than Moses, Iosua, or Gedeon did among the Iewes, the latter of whiche number, though he were the guyde and leader of the people, yet playnly and openly affir­med, that neyther he woulde rule them, Iud. 8. nor his sonne, but God him selfe shoulde gouerne them. And in this respect the Mi­nisters of God, considering whose lieue­tenants they are, and whose charge they occupie, haue oftentimes accepted those curtesies at Princes hands, which other­wise they coulde not iustly, nor of duetie chalenge. So did Elizeus suffer king Io­as 2. Reg. 13. to visite him in the time of his sicke­nesse, and Samuell refused not the honor 1. Sam. 13 done him by king Saule, in comming foorth to méete him.

But some man will say perhaps, a dio­cesse is to large a Prouince for one man to gouerne: so could I answere, a king­dome is to great a burden for one Prince [Page 78] to discharge. But as the one maye be di­rected by a wise and vertuous gouernour, so keeping those two grounds that euery particular congregation haue an able pa­stor, and only the greatest matters be re­ferred to the Bishop (as with vs they are) the other may aswell be ruled by a godly and zelous Bishop. It is straunge that one highe Priest was able to resolue all doubtes, decide controuersies, attend cau­ses, and exercise all other iurisdiction per­teining to the Church and Gods religion, without omitting one day the dayly and continuall sacrifice at Ierusalem: where­as twentie and thrée Bishops are nowe thoughte vnsufficiente to ouersée an I­lande, scante in quantitie comprehending a thirde parte of that auncient iurisdic­tion. Surely I can not better compare the manner of these fellowes skirmi­shing, than to the serpent Hydra, wher­with Hercules somtime encountred: for euen as for euery head that he stroke off two or three starte vp vpon the sodayne in the selfe same place, euen so our ad­uersaries striuing to behead the Pope, [Page 79] bring in ten thousande heades or Popes into his place, and exempting euery pri­uate minister from any superiour within his owne precinct, shape out a monster more vgly to beholde a thousande times than euer it was before. I would be lothe to presse their consciences to examine thē too déepely vpon this poynte, Howe they can disgest a Princes gouernment ouer many states, that wyll not allowe a Bishops iurisdictions ouer a few shires. I am sure it is more harde to discharge one than the other. And where soeuer in the Scripture they can proue the re­giment of a godly Prince euer many countreys, I will proue the superioritie of a Bishop or highe Priest ouer those shyres. God graunte that this plat­forme béeing squared out by the president of the Heluetians discipline, carrie not a smacke or sauour of their pollicie, which hathe bereft and spoyled aswell first the Clergie men, then after the Nobilitie and gentlemen of their honour and authoritie, as the Bishops of their dignitie, and by equall authoritie iustifie bothe attempts. [Page 80] No man I think is ignorant but as great care and warinesse is requisite in a king, as in a Bishop, or if any oddes appeare betwéene them, the Prince susteyneth the greater burden, in as much as he dea­leth both with causes spirituall and ciuil, directing both Priest and people. It were pity these Crocodiles egges should be hat­ched to soone: if wisedome preuente the worst, no doubt the best will prouide and care for it selfe. And as it is an ill argu­ment to proue that the Princes charge shoulde be diminished, bicause it is very great, & rather inferreth this consequent, that bicause it is greate, therefore more paynes must be taken in discharge of so waightie an office: so maye we answere for the Cleargie. If this poynt were tho­roughly examined and boulted oute, it would appeare that neuer a Bishoppe in England exerciseth more large or ample iurisdiction in his diocesse, than Caluine Caluines iurisdiction at Geneua, as large as any bishops in Engl [...]d. did within his territorie of Geneua, bée­ing almost in all causes ioyned in com­mission with the Sy [...]dici, Counselers of the Towne, sometimes medling without [Page 81] his owne precinct with the Churches of Berne. But to let this passe, when they shall proue y ^• it is more vnlawful for one man to rule a prouince in that order whi­che the Bishops doe, than a great and po­pulous Citie, as Caluine did, or that a mā may take charge of a great Citie, and not be bound to answere for the territorie annexed therevnto, as parcell of the bo­dy, or that any minister may looke to the head, & neglect the hands, or other partes, as néedefull for preseruing of the whole, séeing y ^e body of Christ, which is y ^• church, is not monstrous, but orderly & formally cōpacted, in such perfect order, as si qui [...] vnū 1. Cor. 1 [...]. mēbrū patitur, omnia mēbra cōpatiuntur, if one mēber suffer any thing, all the other mēbers suffer with it. Whē these things, I say, are iustified by good authoritie, more shall be sayd than is requisite for this presente occasion: wherfore as the shepherd is not only appoynted to haue care & charge of those shéepe, whiche are first put into his hand, & cōmitted to his charge, but euen withal of those lambs which afterwarde shall come & growe in vnum ouile, into one [Page 82] shepefolde, though speciall mention be not presently made of them: euen so I cannot think but the holy ghost, setling and esta­blishing Bishops at the first in y ^e most no­table & famous cities, had a further mea­ning, that what encrease soeuer should af­ter procéede of their fruitfull & laborious trauell, should likewise fall to their direc­tion: which partly may appeare by our sauiours words to Peter, pasce ou [...]s, pasce Iohn. 21. agnos, feede my sheepe, feede my lambs. And also if it had bin a matter of so great im­portance, neither S. Paule would haue concealed it, who reuealed omne consilium Act. 20. dei, the whole councell of God, nor the holy Ghost haue left the Churche so des [...]itute and voyde of counsell in this [...]ase, but that order in some place of the texte or other shoulde haue béene taken for limiting of the Bishops authoritie, séeing that was th [...] scholemaster whiche by promyse shoulde leade vs in omnem veritatem, into Iohn. 16. all truthe. Agayne, whereas euery Citie kepte their territorie in the same religion whiche them selues professed, it is not to be thought but God bestowed ministers [Page 83] in the worthiest seats at first, as Antioch, Hierusalem, Rome, and Constantinople, that both the fruite might spread to the be­nefite of a great number, and the same toyle and payne which had béene taken to plant religion in the head, mighte by the same instruments be fruitfully continued in the members, and they not denied vn­worthy to direct the worst, which had led the best, or to rule thē all, that had reclay­med them all. But put the case that in the first beginning of the Churche, when all things were so raw and out of order as no assurance coulde be had of anything, the gouernment of a prouince were esteemed to great a toile & burden for a single man, as in deed it might with greater probabi­litie, before the Churches were prouided of sufficient pastors, what maketh this a­gaynst the state of our English Church & policie, where al men professe one Christ, & hope to be saued by one meane? Wherby the labor is not only greatly qualified, but brought to a maruelous felicitie in cōpa­rison of the former difficultie. Euen the Church of Scotland, whervnto they do so [Page 84] ofte appeale, ouer euery ten Parishes al­lowe one superintendent, as may appeare by their booke of seruice lately printed, which is more than our Precisiās wil be brought to like of And thus much concer­ning Dioceses, bicause they do so greatly grieue your consciences.

Of an Archbishop.

NOw followeth the name and title of an Archbishop, with the iurisdiction therevnto annexed, which findeth as lit­tle grace or fauour in their sight as the other did. And first of all they denie that Archiepiscopus, Archebishop, or Metropoli­tanus, Metropolitane, is mentioned in the scripture. The reason wherof I imagine to be this, that so long as the Apostles liued, who had the same authoritie with a great deale more than our Archbishops now doe chalenge, it was not so expedient to plant in euery prouince an Archbishop as at this day. For séeing they doe bothe constitute & depose Bishops, as the ver­tue or impietie of the persons did require, [Page 85] what néedes any other to supply y ^• roome? But now the Apostleship is quite extinct, and yet the same necessitie of a superiour, for preseruing of vnitie and good order, dothe yet remayne. Neyther may thys degrée be thought vnaduisedly appoynted by our auncestors, nor spared without in­conuenience amōgst al godly Christians: and though the worde Archiepiscopus, Arch­bishop, be not in the law, yet words of the same effect, as summus sacerdos, princeps sacer­dotū, princeps prophetiae, the highe priest, the chief priest, the chief of prophecie, and such like, are not wanting. But séeing nothing but the very worde it selfe will please them, what if a man should reason thus? The same that [...] was in the lawe, though after another manner [...] is in the Gospell: but [...] is in the lawe, Ergo, [...]. I maruell what coulde be answered: where fynde they in the lawe the name of Deacon, as it is nowe vsed? and yet I am sure they wyll not vanishe it for lacke of suf­ficient authoritie: wherefore the Church béeing guyded by offices, and not by ti­tles, [Page 86] as it was lawfull for the Apostles at the first beginning of the Churche, to deuise a newe name for a newe office: so likewyse, séeing this quiet and securitie in religion craueth another kind of regimēt, than those stormes and persecutions dyd, I would be answered, why the office bée­ing tolerable, and as the world goeth now very necessarie and expediense, a name may not be coyned, according to the qua­litie of the calling, without any former president? That one example of creating Deacons, vpon great consideration sal­ling Act. 6. out more than was foreséene or pro­uided for at y ^e beginning, is a good instruc­tion for vs, that in all respects we are not to be directed by the president of the Apo­stles age, the tymes béeing different so farre, no more than all diseases are to be cured with one kinde of medicine. For surely to beléeue that in matters of forme we ought to be tyed or fettered to the cra­dle of Christes Church, and neuer learne to walke alone, or still to féede on milke, and neuer taste any stronger foode, is as ch [...]sh ignorance, as to persuade the sim­ple [Page 87] that God hathe quite debarred hys Church, either from inuenting, disposing, altering, or reforming of suche things as were not at the first more profitable, than nowe they séeme pernicious. Them sel­ues haue dubbed some petie doctours by the name of Superintendents, and yet no suche name read or mentioned in the scripture. For the proofe of Primates or Archbishops functions out of the worde of God, hath very learnedly béene allea­ged the president of Titus, whome both Erasmus and other learned wryters thinke to haue béene an Archbishop. But this can not agrée with M. Cartwrights stomake, least the cause should begin now to faynt or hang downe head, wheron he hath already layd so many lustie wagers. For stall me once a Metropolitane in his chayre & seate of gouernmēt, & then adew both equalitie amōg ministers, & the new sprong Presbyterie, whiche are the very groundsels & foundations of this doctrine. Now, what I should rightly terme him but an Archbishop, whō S. Paule left not in a Parishe Church, but in a flourishing [Page 88] Ilande, not to minister the sacramentes onely, but constituere per ciuit [...]tes presbyteros, Tit. 1. to appoynt ministers in euery citie: not to winke at his fellowes faultes, but increpa­re illos durè, sharply to rebuke them, and last of all, not barely to continue what had béene agréed vpon by other, but quae deerant corrige [...]e, to redresse the things that remayne. For mine owne part I am vtterly igno­rant. Agayne, it is not to be doubted, but after Paule had planted the Gospell of our Sauiour Christe in the Ile of Crete, some ministers he created, which by prea­ching and godly cōuersation might allure the greater number to their owne salua­tion, and yet not withstanding him onely he setteth foorth as a patterne for all the Tit. 2. rest to follow. And in the same chapter, which is as muche as euer any Archebi­shop did chalenge, he giueth him flat com­mission, arguere cum omni imperio, to reproue with all authoritie: wishing him in any case to shunne contempt, which common­ly is wont to followe want of credite and authoritie. Last of all, to Titus onely, without mentioning or once naming any [Page 89] of his fellow Bishops, he referreth abso­lutely the censure and decision of true and false religion, with power to ercommu­nicate obstinate and froward Heretikes. I could here alledge also good probabili­ties, why the whole epistle consisting on­ly of precepts touchyng gouernment and behauiour, in that it is only endorsed and directed vnto Titus, empli [...]th in him a soueraignty aboue the reste to put the same in practise. These are no small pre­sumptions to support their iudgement, which suppose the same authoritie which Archbishops now enioy, to haue firste be­gonne and taken roote in Titus, for any thing that I haue hitherto heard alleaged to the contrarie. The Churche is very fit­ly compared by S. Hillary to a ship tos­sing vpon the sea, in respect of hir endlesse trouble and veratiō: but as it is not law­full for euery Mariner to play the pylote, or guide the helme, when stormes and pirries come, no more is it fitte for euery Minister to reach at an Archbishops dig­nitie, and euen as degrees mainteyne the safety in the one, so do they purchace quiet [Page 90] to the other. The same Churche is cal­led by Salomon in his Sonets, acies or­dinata, Cant. 6. a ranke or army set in order: but what order I beséeche you can there be, where there is no difference betwéene the Captayne, Peticaptayne, and the Gene­rall? who can be ready or forwarde to giue the onset on his enimy, where eue­ry common Souldiour, nay euery p [...]sant dare contend in credite with the Princes deputie, no man acknowledgyng any su­periour, but wrestleth for the garlande: and looke what tumult commonly dothe followe confoundyng of the states in po­licie, the same without all doubte muste néedes ensue vpon equalitie among the ministers. They were accursed by Mo­ses lawe that sought to take away the markes of any mans inheritaunce and iuste possession: and what shall nowe be­come of those whiche woulde so gladly filche and steale away the limites of eue­ry state and condition. It is straunge that Gods wisedome shoulde not be as greate in planting of his owne electe and chosen people, as ours in altering y ^• state [Page 91] and platforme of our auncesters. For whatsoeuer was then reckened most pro­fitable & expedient for the Iewes, is now accompted most daungerous and burtful to the Christians, their strength is our weakenesse, and men are not ashamed with their owne deuises and inuentions, quite to subuert & ouerthrow Gods hea­uenly and eternall policie. That the high Priest, figured our Sauiour Christ in his office, any man will easily graunt, but that hée figured him in dignitie and pre­heminence, more than Moses, Iosua, Da­uid, or any of the reste, cannot be proued. Wherefore it muste appeare that with the office of the Priest ended his superio­ritie and preheminence, whiche already is disproued, or else the dignitie may be continued among the Christians, albeit the Sacrifice be quite abolished and ex­tinct. Wherefore, seyng God amongst the Iewes did firste ordeyne and insti­tute this superioritie, and the Christi­an Byshoppes from tyme, as maye ap­peare by good recorde, beyng as well redde and studied in the scripture as wée, [Page 92] and better able to iudge of the meaning of the Testament by liuing so néere the te­stators time: sithe antiquitie maketh for it, and only emulation hath oppugned it: sith many benefites arise by good experi­ence therevpon, and are deriued vnto vs as it were by conduites frō the fountaine without any kinde of inconuenience: sith God hath promised as well to be with Iosua as he was with Moses: and last of Ios. 3. all, seing the contempt of ministers is rec­kened aniniurie to himself. I would wish [...]. Sam. 8. our busie innouatours to be ware in time and take exāple by the saucy and naughty boyes of Bethel, whiche were torne and rent in sunder with wilde Beares for scornyng and deriding of the prophet E­lizeus. 2. Reg. 2. If the name of Archbishop be not verbally founde in Scripture, no more is Superintendent: and if they cannot find Metropolitane within the Canon, muche lesse are they able to picke out hypocryte, Linsey woolsey Bishop, Pope of Lābeth and such vsuall titles, as commonly they giue to the graue and learned Bishops. Sure I am, there is great difference be­twene [Page 93] S. Paules aduise, Seniorem ne incre­pes, 1. Tim. 5. sed obsecra vt Patrem: Rebuke not an El­der but exhort him as a Father, and theyr phrase of speaking. We cā hardly iustifie libels diffamatorie, & slaunderous spea­ches by the presidēt of any Apostle. Now, whereas so much a doe is made aboute ti­tles of Archbishop and Metropolitane, & the Scripture still alleaged as aduersary in the quarell, I would gladly know whi­ther the stile of vir nobilis beyng giuen of 1. Sam. 9. 1. Reg. 1. viri potentes, men of might and power, attri­buted to Sadoc the priest and Nathan the prophet, be not as greate as either Arch­bishop or Metropolitane: what differeth the name of Summus sacerdos, being so often mentioned in the law, and repeated both Marke. 14. and Luke. 24. from the name of Archbyshop? if this will not serue the turne, nor be receiued for payment, I sée not why S. Paule beyng called Act. 14. Dux verbi, the chiefe speaker. 1. Tin. [...]. Doctor gentium, a teacher of the Gentiles. 2. Cor. 5. Legatus Christi, Christes ambassadour. 1. Cor. [...]. Sapiens architectus, a wise builder. Gal. 4. Angel [...]s Dei, an Angell of God. 1. Cor. [...]. Dei cooperarius, Gods labourer: [Page 94] can escape the rigour of your censure, ta­king vpon him names and titles farre a­boue the calling of an Archbishop. In like manner S. Luke termeth Gamaliel, Do­ctorem legis honorabilem, a Doctor of law ho­norable: Act. 5. and often in the Scripture, the Priests are called Principes, chiefe. But, as well may they bring downe our Dukes, [...]. Chron. 17. Marqueses, Earles and Barōs, as abase our Ministers, seyng the same rule of Scripture is indifferently prescribed to vs all, and as litle mention is there made of one degrée as of another. Thus may they make our sauiour Christe, inferiour to his father, concerning his diuinitie, by­cause the title of [...] is no where lite­rally expressed, although the same in ef­fect by sundry places may be well & iust­ly gathered. And thus muche in defense of names & titles, although I denie not but otherwise the time mighte better & more fruitefully haue bene employed: seyng as S. Austine saith, vbi de re constat, puerile est de verbo litigare, where the thing is manifest, it is but childish to cōtend for the name: and there is no doubt but y ^e same spirit which [Page 95] is promised, vs (que) ad consummationem seculi, to Iohn. 14. [...] 16. the end of the world, is as well able to di­rect the Church by inspiration in these ri­per yeares, as by outward giftes to direct hir in hir gréene and tēder state of infan­cie, neyther is it lawfull for vs to suspect, Manum Domini esse abbreuiatam, that the lord [...] hande is shortned.

Of Bishops liuings.

BUt here cōmeth in newe cōplaynt, that Bishops liuings are to great, & reue­newes to abundant, and therfore must be brought to a great deale lesse proportion. In déede I nothing doubt but such gréedy l [...]rchers, if once their quarell come to snatching, will soone beguile their elders. And yet euē as the wicked strūp [...]t which contended for another womans childe be­fore Salomon was content to haue it ra­ther parted & diuided quite asunder, that neither of both might ioy in the partition, than the naturall mother should possesse hir owne: so these lusty gallantes, ey­ther bycause they liue in vtter dispayre [Page 96] of reputation and preferment, or in re­spect of priuie malice, disdeyne and emu­lation, had rather be excluded from all hope of comming to the like degrée, than either tari [...] the time whiche God hath li­mited, or endure the present credite and reputation of their brethren. But to come somwhat neerer to the poynt, in despight of Satan and all his Ministers, a reaso­nable proportion muste be allotted to the Bishops, hauing things in gouernment, and trauailing in their office, by these rea­sons of the Apostle. If we haue ministred 1. Cor. 9. vnto you spiritual things, is it any great mat­ter if we reape your carnall things? and why this rule may not rather in this place be stinted with the most, than restrayned to the least, seyng Bishops eyther know or should know beste of all other how to vse it, I finde no mention in the Epistle. To what good vses Bishops haue in auncient time employed the profites of their land, the hospitals & other such workes of cha­ritie standing in the open view and sight of all the world giue sufficient: witnesse: so as to one that vprightly & without any [Page 97] sparke of malice wil suruey their doings, rather may they séeme to haue bene ste­wards than possessours of their goodes: & to haue layde vp treasure for themselues in heauē, where neither mothes corrupt, nor théeues breake in: nay, I will say more, if M. Cartwright were not very in­gratefull to that woorthie Uniuersitie where he had his first beginning, he must néedes confesse, were he neuer so impu­dent and shamelesse, that cōsidering how many famous Colledges haue bene erec­ted and indued with landes by Bishops of this Realme, euen the Cleargy them­selues are chiefly bound to reuerēce their memorie, & follow their exāple, by whose liberalitie they were first enhabled vnto the office whiche they vndertake by en­tring into the ministery. If Bishops had borne as lowe a sayle as Paule did, they had builte as few Colledges as S. Paule did, which I thinke thēselues will graunt no slender hinderaunce bothe to the lear­ning of our pastors, and proceeding of the Gospel. Then should neither Peterhouse in Cambridge founded by Hugo de Balshā [Page 98] B. of Ely, nor Trinitie hall erected by Batemā B. of Norwich, nor Gonw [...]l hal set vp by a simple parson, nor y ^• Quéenes colledge first begon & set in hande by An­drew Duchet rectour of S. Botulphes, nor Iesus colledge brought to ful perfectiō by Alcock B. of Ely, had flourished in ler­ning at this day to the great cōfort of the realme, & hope of our posteritie: if Heruie Stāton founder of Michael house, wherof M. Cartwright, as it is now incorporate, lately was a mēber, were now aliue, he would thinke himself very vncourteously entreated, to be spoyled of all reuenew in recompēce of so great chari ie. I could al­ledge the foundation of Magdalene Col­ledge in Oxford by Wāf [...]et, of the New colledge by Wickhā, of Corpus Christi colledge by Force, all thrée Bishops of the sea of Winchester, of Alsoules colledge by Chichley Archbishop of Canterbury, of Lincolne & Exc [...]ter colledge by those two bishops, with diuers others, which séeme to be left by Gods eternall prouidence, as an argument to cōfute the shamelesse im­pudēcy of such starting prelates, as dare [Page 99] presume to charge these learned fathers, with pōpe, ambition & glory. I meruayle that any mā casting but his eye vpō these stately monuments dare once cōceiue an euil thought against y ^e authors of so wor­thy an enterprise, or mislike y ^e cōtinuance of that habilitie which hath brought forth so many benefi [...]es vnto our coūtry, & such as all the princes in Europe, stand in ad­miration of at this day to y ^e vnspeakeable honour & reputation of this happy Iland. If by warrāt of the scripture I cā proue, that of euil gotten goodes the third de [...]cent shall haue no fruition, the long standing & most happy flourishing of these colledges, in despight of al the Cormorants & deuou­rers of cōmon profite may sufficiently a­ [...]ouch that y ^• first originall frō whēce this fruict doth spring, I meane y ^e tēporalities of our cleargy, is neither popish, glorious nor abhominable. And thus much by the way to proue y ^• bishops haue not always bin mispenders or vnthrifty stewards of their lāds. Now wil I descend to y ^• exāple of S. Paule, the imitation of whome is so greatly wished by these Precisianes, and [Page 100] yet so little followed in their conuersatiō. And first of all I will not sticke to graunt that S. Paules allowance was but very slender, procéeding of none other cause, than that the Apostle in many things re­fused his libertie, & renounced that, which in déede was due by scripture, onely to a­uoyde offence among the cōmon sorte, the greater part of which may be sooner cari­ed, & more earnestly inflamed to religion with the sparing of a groate, than hearing of a sermon. Wherefore, least to greate charge in finding of the ministers, might alienate the peoples mindes, before they had conceyued any féeling or tast of pure religion, he was content at sundry times to labour with his own hands. But how? Non quasi non habuerimus potestatem, not but 1. Cor. 9. 2. Thess. 3. that we had authoritie, as himselfe allea­geth. In this respect he disdained not som­time to make tents, & employ his time in Act. 18. other bodily labour, rather than to grieue or burden the congregation: giuing out this generall rule to as many as professed Christe, If any man will not worke let him [...]. Thess. 3. not eate: And surely this was in déede the [Page 101] very true & literall imitation of our saui­our Christ, who willed his Disciples, not to be careful what they eate, or what they put vpon thē. This is truly not to possesse Math. 6. Math. 10. Luke. 12. Math. 6. Act. 3. gold or siluer. To heape vp treasure in heaué: & this precept was precisely kept by Pe­ter, whē he told the creple crauing of his almesse, that he had neither gold nor siluer. But seing thēselues will not be stinted to so hard a diet, but thinke it may be enlar­ged by differēce of time, I sée no reason to restrayne it rather to a hundred than a thousand poūd: & when they shal find any certaine quātitie limited for preachers in the scripture, excéeding not a reasonable meane, for my part, I wil not vnwilling­ly subscribe to their opiniō; which hither­to I déeme more apt to bréede dissention, thā bent to nourish charity. Either would I haue the ministers continue & persist in their first simplicity, or els with suche in­crease repaire their state as might enable them to kéepe hospitality, & relieue the ne­cessity 1. Tim. 3. Rom. 12. of the Saincts. How happy would S. Paule haue thought himself, if liuing in this age he might haue séene y ^e Church [Page 102] so stored by the benefite of ciuill lawes, & liberality of Christian Princes, as the Gospell might be preached without hin­derance, & the pastours mainteyned with out grudging, seyng that himselfe confes­seth to haue bene driuen & necessarily en­forced to the spoyle of certaine Churches for the maintenaunce & reliefe of others. 2. Cor. 11. Num. 21. Wherevpon ensued the collection wher­of we read, 2. Corin. 9. Eleazar the priest who challenging no more than God had specially prescribed for his diuident, had for one share. 675. shéepe. 72. oxē. 6 [...]. asses, 3 [...]. prysoners, which I am sure amoūteth aboue the reuenew of some bishops with­in the realme. Frō thence may they passe by the prophet Elizeus, who notwithstā ­ding he refused the brybes of N [...]aman, 2. Reg. 5. yet would he not forsake the presentes of the king of Aram, although he were an 2. Reg. 8. infidele: Other examples likewise might be alleadged for this purpose, but for as much as other poinctes must be debated, I will as briefly as I can, runne ouer the proportion and allowance, whiche from time to tyme hath bene allowed to the [Page 103] Cleargy in the purest & perfectest religiō. And first of al the Leuites being excluded from inheritance among the cōmon peo­ple, had both houses within the Citie, and farmes without the citie which might in Leuit. 25. no case be alienated or made away. And therefore Iosephus termeth Nob whiche Saule destroyed Sacerdotum oppidum, the Antiq. Iud. lib. 6. ca. 14. Priestes citie. It was enioyned also to the Leuites among other things as a speciall parte of their vocation, praeesse thesauris do­mus 1. Cron. 26 Dei, to bee ouer the treasures of the house of god: which were a simple charge were the Church in such beggery & penu­ry as you woulde haue vs faine beléeue. Againe, beside y ^e priests allowance rated in y ^• law for finding of himselfe, he might without offence take that whiche was due Deut. 18. vnto him by inheritāce, wherwith agreeth wel y ^• presidēt of Abiathar, who being de­priued of his priesthoode was confined to his own lāde in Arathoth: and that it was his owne inheritaunce may bothe ap­peare by the very woordes of the Scrip­ture, agros suos, his landes. And bycause 1. Reg. 2. we are otherwyse assured, that no more [Page 104] might the priestly portion be chopped or chaūged by the incumbent, than Bishops landes may now be alienated frō the sea. How great the Churches reuenew was in those daies, may partly appeare by the quantitie of treasure, which Asa brought 2. Chron. 16. out of the house of God, & by the summe of monie which Ezechias made only of the plate, beyng driuen to a hard shift, as Ri­chard the first did here in England for his ransome: and likewise by diuision of the land of promise in the Prophet Ezechiel, Ezech. 45. where of foure seueral parts, the Priests and Leuites enioyed fully two: and to this purpose also serueth. 2. Paralep. 34. Wherefore to enter nowe into the new Testament: Firste, we read that Paule will haue a Bishop Hospitalem, a keeper [...]. Tim. 3. of hospitalitie, but howe, and in what sort this charge may be performed in so great scantnesse of allowance I cannot finde: vnlesse a manne will saye that hospita­litie may as well bée kepte in fiue shil­lings as in fiue hundred poundes, whiche séemeth to harde and stricte an interpre­tation for so large and copious a matter. [Page 105] Besides, the practise of this precepte, as we finde it layde open in the Scripture, séemeth to require a more full and effec­tuall vnderstanding: for at suche time as Paule with all his company remayned Acts. 21. certayne dayes with Philip the Euange­list, it séemeth not an easie liuing that coulde mainteyne that charge. In déede if Bishops with their purse would eyther make marchaundise of the giftes of the Ghost, as Simon Magus did, and like­wise Acts. 8. 2. Reg. 5. Gehesi Elizeus seruant, or wastful­ly mispende their substance in wanton and vnthriftie companie with the prodi­gall Luk. 15. childe, lauishe out their masters trea­sure lyke vnfaythfull stewardes, or pine the bare and néedie for want of comforte, with the purpled Cormorant, there were Luk. 16. good reason to abridge and diminishe their reuenue. But whereas rather by our sa­uiours owne commaundement they doe Luk. 16. purchase friendes by Mammon, séeing they say vnto the poore, Vos me [...]um semper Luk. 15. estis, & omniamea vestra sunt, you are always with me, and all that I haue is yours, séeing they giue to the Sainctes in their neces­sitie Rom. 12. [Page 106] distribute almes, vt omnia sint munda Luk. 11. illis, that all thinges may be cleane to them, sh [...]w their fayth by good déedes, and stand Iac. 2. in readinesse to yéelde an absolute and perfecte accompte, as frayltie will per­mitte in that dreadful day: no doubt they shall be crowned with rewarde of fayth­full Stewardes and dispensers, whome the Lorde hath appoynted ouer all: and the portion of the idle Ministers shall be com­mitted to their dispensation. As I reade that Timothie had a speciall charge to beware of co [...]etousnesse and immoderate desire of honour: so finde I no kind of pre­hibition, why ministers may not enioy a Christian Princes liberalitie: sith Mus­culus Musculus willeth mi­sters not to refuse prin­ces libera­lities. in his treatise of Ministers authori­tie, willeth them in no case to refuse it. Not the lawful vse, but y ^e abuse of wealth and honour maketh them iustly to be re­proued: and for myne own part I thinke that bothe Diogenes conceyued greater pride in his contempt of glory, and loyte­ring in a tunne, than Alexander after all his conquestes sitting in a chayre of ma­iestie: euen so were the souldiours more [Page 107] proude (as I suppose) of Christes sim­ple Iohn. 20. coate, than Ioseph was of his gar­ment wroughte in dyuers colours. Sim­plicitie Gen. 37. of countenance is oftentimes a cunning vayle for proude and disdayne­full stomackes, and so doubte I not a whit, but vnder the rounde cappe of one Precisian, lurketh more deadly poyson than vnder the Rochettes of foure and twentie Bishops. It was not tolde Si­mon Magus that he had no portion in ser­mone Acts. 8. isto, in this word, bicause of his welth and riches: but for as muche as wyth brosse he durste presume to purchase the gyftes of the holy Ghost. And where our Sauiour Christ sayth, it is harde, he dothe Math. [...]. not say, it is not possible for riche men to enter into the kingdome of heauen. Nowe wheras Master Cartwright plea­seth him selfe with his owne mirth, and in his opinion very ingeniously, in my iudgemente moste spitèfully reporteth, that were the Bishops such as y ^• Apostles were, they would make lesse noyse in the stréetes, I wold gladly know what noyse our sauiour Christ made when so many [Page 108] people followed him in flockes and com­panies? and if he say this trayne was ga­thered rather in respect of hearing than attending, what shall we say of all those godly people whiche were at hande to minister and doe hym seruice? What noyse made S. Paule in the streates, [...]. 2 [...]. when all the people brought him to hys shippe, or wryting to the Corinthians, that perhaps he would tarrie winter, that they might bring him on his way. If all 1. Cor. 16. this were for preaching, then I say, that for any thing you vnderstande, this god­ly motion may likewise stirre vp dyuers honest men, the rather to attende on Bi­shops, bicause they seeke instruction in re­ligion: in whiche case it is the Bishops parte by all meanes to relieue them, as Christ could not for pitie suffer them to M [...]. [...]4. famish: that folowed for deuotiō. In doubt full cases it may please you still to iudge the best, for that lesson are you taught in Scripture. And though Christ kept them not all in housholde, yet seeing he hath so often termed him selfe patrem, familias; a housholder, I can not otherwise accompt [Page 109] the greater parte than his meniall ser­uants. I would heare some man declare howe hospitalitie could be maynteyned, without suche instruments as are fittest for that office. The Apostles were not re­sident in any certayne place, and therfore neyther kepte house, nor stoode in néede of any seruaunts, wheras our Bishops bée­ing setled in a conuenient familie, and tyed to a certayne congregation, muste guyde their house in another order. I thinke it will be very harde for any Cart­wright in Englande to proue that Christ had euer a seruingman attending on him with a sworde and a buckler, sauing Pe­ter, which was a helper of his ministerie: and yet the purest of them al thinkes him self halfe maymed vnlesse he be so accom­panied. Well, to conclude this poynte, sith neyther Bishops reuenues are char­geable to the congregation, but rather be­neficial to the néedy béeing wel employed: and that béeing stewardes of the Chur­ches goodes, eyther they doe or should doe nothing else than dispose the money brou­ghte Acts. [...]. vnto their feete by the beléeuers: [Page 110] and the more they haue, in bestowing it well, the greater is their commendati­on: I will somewhat enter into Mini­sters and Bishops, dealings in politike and ciuill causes.

That Bishops may inter­meddle in ciuill causes.

ANd wheras it is first denied that Bi­shops should be counsellers to Kings and Princes, I would be resolued whe­ther to refuse the Princes calling in that order, may stande with the dutie of a sub­iect? As for nemo militans Deo, &c. no man that warreth (vnto God) hath béene so lear­nedly [...]. Tim. 2. answered already, as it may nowe goe for no payment. For séeing nothing Num. 9. &. [...]. Deut. 4. &. 11. may be done without the warrāt of Gods sacred worde, and the interpretation of the lawe muste be required of the Priest, whether it be méete to haue such Mala [...]. [...]. Agg [...]. 2. an instrument at hande as alwayes may enforme the Prince of God hys holy will, bothe in matters ciuill and spiri­tuall, [Page 111] I leaue to the graue consideration of my learned Reader. Nay I will say more, that béeing Christ his Legates, as they are, they can not conueniently be ex­cluded. For subiects are not bound what­soeuer Princes charge them, but, quod do­cuerint Deut. 17. secundum legem Dei, that whiche they teache according to the lawe of God. And in the selfe same chapter the Priest is lin­ked and ioyned with the Iudge in deci­ding of all kinde of causes, that nothing should escape them without good ground and warrant of the scripture. So Ieho­saphat ioyned in commission the Priests and Leuites, & Noble men of Israel, that Iustice might be duely executed. So was 2. Cor. 17. 19. Eleazar appoynted to demaunde Gods pleasure touching Iosua, and he streight­ly charged, ad verbum e [...]us ingredi & egredi, Num. 27. to goe in and out at his commaundement. This made the worthy king of Israel not only to demaunde, but euen in all respects to followe the aduise of the Priests & Le­uites. For when Saule in all post haste would néedes haue folowed & pursued the Philistiās, y ^e priest would not permit him [Page 112] till he were further assured of Gods plea­sure. 1. Sam. 14 Héere was the king of him selfe ve­ry prest and forwarde, and the counsell was not vnwilling, and yet the Priest onely did hinder and kéepe backe that en­terprise: neyther is it a sufficient shifte to say that more was attributed then to Priestes in respecte of reuelation, séeing that kinde of discouerie hauing ceassed, no lesse honour notwithstanding is due to interpretation, and looke what the mi­nister of the one might chalenge, the other succéeding in place, thoughe not in mira­cle, and occupying his office, thoughe he wante his singular prerogatiues, maye arrogate without presumption. In lyke maner Samuell inforced Sauls to kyll 1. Sam. 15 1. Sam. 22 king Agag: Dauid commanded Abiathar to abide and tarrie with him in his tents: Abiathar the Priest persuaded Dauid to 1. Sam. 23 2. Sam. 15 pursue his enimies: Sadoc and Abiathar béeing put in speciall trust, detected all the treason and moste wicked practise of vn­gracious Absalom, like true and faythful subiects, and after were not onely of king Dauids counsell, in recompence of their [Page 113] loyall seruice: but also made acquaynted with the sending of Chusai, a matter of no small importance: and he commaun­ded to make reporte of the precéeding of all his dealing to Sadoc and Abiathar the Priest. And if it be answered, that [...]eeing made ac [...]aynted wyth one particular matter, proueth not the generalitie of a Counselour, I muste néedes alleage the generall cōmission giuen by the king him selfe to Chusai, that he should declare what soeuer he heard in the kings house to Sadoc and Abiathar the Priests. For proofe of this conclusion maye be further alleaged the counsell whiche Nathan & Abiathar gaue 1. Reg. [...]. to Dauid. And Nathan afterwarde in a matter of no lesse account than inheritāce and succession of the crown, aduised Ber­sabe the Queene how to gouerne and be­haue Eius. ver. 11 hir self. Iehosaphat would not make warre agaynst his enimies, before he had 1. Reg. 22. the Prophetes counsell. And in all that cruell warre which Achab tooke in hande agaynst Benhadad the king of Syria, he was directed by the Prophets wisedome, 1. Reg. 20. or else it had gone often harder wyth [Page 114] him than it did. King Ioas, as the texte reporteth, ruled passing well, so long as he 2. Reg. 12. was guyded by I [...]horda the Bishop. So Herode the king audito Iohanne multa facie­bat, Mar. 6. & libenter illum audiebat. Diuersitie and hatred for religion may be alleaged as a reason, why neyther S. Peter, nor S. Paule, were admitted into Princes counsels: and no doubt there is, but if they mighte haue stayed, or béene resident in any certayne place, which was contrarie to their profession: and had béene profe­red any suche preferment, they woulde moste gladly haue embraced so fitte an opportunitie of profiting the Churche of Christ, so vehement and earnest are their writings in exhorting to obediēce, wher­of better triall cannot be had, than by do­ing seruice, and employing all our force both of witte and knowledge to the pre­seruation of our Prince and countrey: As for dealing in ciuil causes, so farre as they are annexed and coherent to a spirituall function, maynteyning peace and kéeping quiet in the countrey, I think it very pro­fitable and requisite for euery state, and [Page 115] no slender furtherance to that making of atonement, where vnto Christ hathe pro­mised Matth. 5. so greate rewarde. And althoughe the reasons before alleaged are very fitte and incident to this purpose, yet haue we nowe further to consider of Achimeleth the Priest, which deliuered vnto Dauid 1. Sam. 22 Goliathes sworde, reserued so long time as a monument of his victory, and armed him to the battayle. So Iehoida the priest caused Athaliah that wicked vsurper, to be slayne, restored the crowne to Ioas, and made both the attonement betwéene the King and God, & likewise betwéene the king & the people: he armed the souldiers, & set thē in battel aray, which in our Pre­cisians iudgement, may séeme actiōs very vnséemely & vnfitting for a Priest & Bi­shop. 2. Reg. 11. And last of all, the Apostle béeing of­fended greatly, that any of the faythfull 1. Cor. 6. should cōmence their suites, or go to lawe before an heathen Iudge, enioyneth thē to end their quarels among themselues. By which place two speciall poyntes may be obserued, the one, that S. Paule gaue or­der for y ^• ending of all strife which might [Page 116] arise for landes or goodes, whiche is not onely to intermeddle with a ciuill cause, or play the Iustice, but whiche is more, quite to inuert the ordinarie course and processe of the law, and alter the state of ciuill polli [...]ic: the seconde is the Apostles reason, à minori ad maius, frō the lesse to the more, after this sorte: Angelos iudicalimus, 1. Cor. 6. ergò multò magis secularia, we shall iudge the Angels, much more things that perteyne to this world. Whereby we see that both the iurisdictions may without offence be ioy­ned & unit togither. For if any man will say, that this place reacheth aswell to all christiās in general, as to the Apostle, yet shall he be enforced by the worde iudicabi­mus, we shall iudge, to graunte him equall share amongst the rest, which is asmuche as I require. Although if curiously a man were bent to search the text, by cōferring this place with Luke. 22. from whence it s [...]meth to be taken (for our Sauioure Christ hath promised that his Disciples [...] i [...]dge the twelue tribes, and héere the Apostle sa [...]th, Angelos iudicabimus, we shall iudge the Angels) the text can not better be [Page 117] vnderstoode, than of the Apostles sitting in iudgement. Wherefore out of bothe the texts conioyned I will thus collecte myne argument: They that shall iudge the Luke. 22. 1. Cor. 6. twelue tribes of Israell, and Angels, may likewise deale in ciuill causes. But the A­postles shall do so, Ergo, they may do the other. Uiew the places mentioned, & little payne shall serue for proofe of any parte, that malice can withstande without pre­tence of reason. And thus I doubt not, but by this it dothe sufficiently appeare, that bothe in the old law priests did somtimes intermeddle in cases méerely politike, and likewyse in the Gospell the same au­thoritie hath beene put in practise. If this be not to deale in ciuill causes, let them call to minde, that God appoynting those by name which should deuide the lande of promise, before all other named Eleazar Num. 34. the Priest, and yet the same office dyd Christ refuse in Luke, béeing not thervn­to Luk. 12. Num. 27. lawfully called or elected. [...]o Eleazar was reserued diuision of the spoyle, & the same Eleazar was specially appoynted to Num. [...]2. put the tribe of G [...]d in possession of y ^e land [Page 118] of Galaad. That one may exercise bothe functions, appeareth by the example of [...]elchisedech both king of Salem, & like­wise Gen. 14. Priest of the moste highe God: by Moses, Samuel, and diuers other, which (bearing figures of our sauior Christ, & of that royal priesthoode whervnto al fayth­ful Christiās are admitted) may serue vs 1. Pet. 2. for a president in framing of our policie.

Of Dispensations.

AS for dispensations, sith it is vnpossi­ble for any law to stand without some limitation, and of necessitie some must be appoynted to consider of the cases, there is good reason why the Bishop should be put in trust, before any other of lesse iudge­ment, wit, and learning. And therefore séeing that Moses reserued cases of grea­test weight and importance to his owne decision, after, meaner Iudges were ap­poynted to attende on lighter matters. And we reade that Moses likewise graunted libellum repudii, a bill of diuorce­ment, Exod. 18. Mat. 19. although it were ob duriciem cordis, [Page 119] for the hardnesse of their heart, so as they neyther derogate from the worde, nor be contrarie to ciuill policie, suche dispen­sations may be tolerated. But where they dealt so hardly with offendors, as no man can escape vnpunished, or without doing open penance, this séemeth hardly to a­grée with the Canon of the Scripture, Math. 18. wherby the Church may not haue know­ledge vntill the partie haue béene warned priuately, and agayne before witnesses. Our case were very hard if god should al­wayes deale by rigour without respect of mercy, & a strāge matter it is, that we wil more straightly looke to others, than our selues would be intreated: sith this extre­mitie is sufficiētly reproued by y ^e parable of the seruāt which béeing forgiuē his pri­uate debt, would not remit one halfepeny to his felow seruāts beeing in great decay & misery. The sunne shineth as cōfortably Math. 5. vpon the euil as the good, and God would not permit his Angels to [...]éede the tares Math. 13. vntill the day of harnest. When Ioseph was in conscience persuaded (thoughe vniustly) that the blessed Virgin had [Page 120] forgotten hir promise of fidelitie in ma­riage, wente he streyght vnto the Priest, and desired to haue the fault detected and published to the people? No: the scrip­ture sayth, cùm esset vir iustus, & nollet ea [...] Matth. 1. traducere, that he beeing a iust man, woulde not make hir a publike example. And so im­puteth his vnwillingnesse in charging hir before the multitude, to a kinde of righte­ousnesse. There may sometime f [...]ll oute eyther so great respect & consideration in the cause, as law can haue no ful & perfect course, without a greater inconuenience, and so, Dauid spared [...]oaks life after his disobedience, for feare of disquieting & di­sturbing 2. Sam. 3. all the armie: or so great repen­tance in the partie, as better it were fully to reclayme him, thā vtterly to discourage him, and so was the vnthriftie childe re­stored to his fathers good opinion: or so Luk. 15. great gifts in the offendor, as maye be turned vpon amendemente to the bene­fi [...]e of [...]he vniuersal Church, as Paule of a [...] persecuteur became a zelous [...]. 9. preacher, and yet was not inforced to doe open penance for his former ignorance. [Page 121] This is the way to couple, and as it were to match togither mercy and iustice, and with the charitable Samaritane to min­gle oyle with vinegar, for the better rece­uery with pacience. For if too sharpe and biting playsters had bene applyed to the wounded man, of whom we reade, he ne­uer Luke. 10. possibly could haue endured the secōd dressing: and agayne, if they had bene to milde, the sore must néedes haue rankled with festered matter and corruption. Si praeoccupatus fuerit aliquis sayth S. Paule, Gal. 6. in delicto aliquo, vos qui spirituales estis instau­rate buiusmodi in spiritu lenitatis, considerantes vosmetipsos, ne & vos tentemini. If a man be fallen by occasion into any faulte, ye that are spirituall restore such an one with the spirite of meekenesse, considering your selfe, least you also be tempted. And that his practise may agrée with the manner of his prea­ching, we haue a whole Epistle written to Philemon, in the behalfe of [...] a great offender, and yet no callyng on for publicke and open p [...]an [...]e.

Of the Presbyterie.

BUt nowe bicause the Presbyterie, as I perceyue is like to be the greatest of­fice when these felówes set vp house, som­what shall be sayde to those friuolous ca­uillations, whiche are made about thys [...], only to exclude the Bishops from their lawfull iurisdiction. And first of all a man may iustly take exception agaynst the very groundworke and foundation of this popular buylding. For whereas M. Cartwright out of [...]. Paules diuision of [...]. Tim. 5. Seniors, wherof some preached & gouer­nedboth, others gouerned only, wold glad­ly frame his S [...]ignorie, I would rather thinke that S. Paule in that chapter ra­ther maketh mention of two kinde of mi­nisters, wherof the one was chiefly occu­pied in ministring the sacraments, the o­ther wholly conuersant in planting of the Gospel. For euen as y ^e Apostle sayth, Non 1. Cor. 12. omnes interpretantur, all doe not interprete. And agayne, diuisiones ministrationum sunt, 1. [...]. 1 [...]. idem autem dominus, there be dyuers kynds of ministeries, and yet but one Lord. So, may [Page 123] it not vnfitly be affirmed that some were called in the first beginning of the Chur­che, not so deepely and profoundly study­ed, as zelously and well affected. But this interpretation may not be allowed, bicause the preaching of the Gospel, & mi­nistring of the sacraments, must needes concurre, and maye be seuered by no au­thoritie. Wherefore vnto suche as rather will play small game, than be quite lefte out, and quarel vpon their owne deuises, than be at vnitie among their brethren, thus I answere, that séeing the Apostles baptized before they preached, whiche is iustifiable by the very letter of the scrip­ture, where we find that the Apostles ne­uer Math. 28. had commission to preach till the last farewell of our sauiour Christ: & yet bap­tized long before, as may appeare by these words, although he him self did not baptise, Ioh. 4. but his Disciples, séeing S. Paule making a flat diuision betwéene bothe the fun [...]i­ons, sayth, that Christ sent him not to 1. Cor. 1. baptize, but to preache the Gospell. And last of al, séeing the Apostle preached eue­ry where, and yet professeth playnely, [Page 124] that he neuer christened more than Chris­pus, Gaius, and the houshold of Stephana, I see no reason, why I may not fitly vnder­stand this place of such as only ministred, without that painefull & continuall prea­ching, whiche the Apostles vsed in their toylesome pilgrimage. And Caluine him­self seuereth and deuideth teaching from the ministration, giuing doctours onely leaue to interprete, and so reseruing the [...]it. lib. 4 cap. 3. other part for pastours. To this I rather bende, in respect of the commō vse of this woord Presbyter in the Scripture: whiche in euery place, as farre as I remember, may wel enough and with good sense im­ply the calling of minister, without sée­king for any helpe of Seniours as they do vnderstād them. As for the. 4. Act. where­by he will néedes mainteine that euery congregation had their Seniours, bicause Paule and Barnabas did constituere per singulas ecclesias Presbyteros: ordeyne Elders in euery Church: First I finde this word Pr [...]sbyteros, elders, so limited by Ecclesias, churches, as it may wel be verified, though any Church had but one onely minister: [Page 125] although I will not deale so strictly, but the greater companies might haue more large allowance, as the Apostle writeth, Episcopis & Diaconis qui sunt Philippis, To P [...]. 10 the Bishops and Deacons which are at Phi­lippos. And to this opinion I am induced the rather, bicause there was not at the first beginning so great a numbre of dis­crete and sober persens in any congrega­tion, that they could make a Seigniorie. Againe I meruaile M. Cartwright blush­eth not in citing this place for Seniours. Act. 14. whiche both all the auncient Fa­thers and Caluine himself vnderstandeth of ordeyning Ministers.

Now to S Ambrose, I will not denie but in the tēder grasse & spring of Christs religion, for want of godly and religious Magistrates, bicause all questions and li­tigious articles, were for the moste parte ended and determined before vnfaithfull iudges, I will not denie, I say, but vpon the Apostles charitable admonition, a Cō ­sistorie for the time might be created, vn­till God might sende some better nources for his people. Nowe, what can make [Page 126] more euidently for iustifying of the An­swere to the Admonitiō, where it proues by sound authoritie, that Seniors were more néedful at the first thā now? What can be more strong, I saye, for prouing that conclusion, than that ratio finalis, the finall cause, whervpon this ordinance was grounded videlicet, ne iudicarētur apud impios 1. Cor. 6. & non apud sanctos, to wit, that they be not iudged by the wicked but by the saincts, hath now ceassed by the pietie of our christian Princes. Wherfore I may wel conclude with the Answere to the Admonitiō, that séeing a christiā Princes is now inuested of the state, the seniors both may & ought to be quite excluded from their iurisdictiō.

Now, if this be true that euery congre­gation had their seniors, it is not like that Antioch, where Christiās first tooke their name, was vnprouided of so necessarie an office. But whereas mention is made of Prophets and Doctours. Act. 13. there is not a worde of Seniors: therfore it is not like that any such were there, and besides [...] questions of religion whiche fell out at Antioche, béeing decided at Ierusalem, [Page 127] argueth no suche domesticall and neigh­borly iurisdiction. S. Paule repeating al the offices and functions of the Churche. Ephe. 4. speaketh not a worde of seniors, which maketh me doubt of their authori­tie: for, otherwise I am sure the Apostle would haue alowed them a bench, though one of the meanest & basest in the cōpany. Wherfore, as they reason agaynst Arch­bishops out of the same chapter, Paule repeating all the offices, nameth none Archbishoppes, Ergo, &c. the lyke argu­ment may be vsed agaynst these gréene and newfounde Seniors, finding neyther place in doctrine nor in discipline. M. Cartwright him selfe as I take it, wyll not suffer any mingling or intermedling of iurisdictions, whereby the eldership of one Churche, should be tyed or bounde to the constitutions and decrées of another Churche, without their owne election: and yet muste this bée otherwyse, if Presbyterium employ a Seigniorie: for whereas the Apostle gaue the Churches of Syria and Cilicia in charge, to keepe exactly praecepta Seniorum & Apostolorum, Acts. 15. [Page 128] The preceptes of the Elders and the Apo­stles, it followeth in the next chapter, dog [...] mata decreta ab Apostolis & senioribus qui fue [...] rant Hierosolymis: (to kéepe I say) the de­crees Act. 16. ordeyned of the Apostles and Elders which were at Ierusalem, bicause we should not thinke these Seniours were peculiar to those Churches. And to say againe that euen these Presbyteri qui fuerunt Hierosoly­mis, Elders whiche were at Ierusalem, were the Eldership of that Churche, were to charge the Apostles with great iniquitie, in suffering rather the Elders of Ierusa­lem than of Antioch, to debate those que­stions, which sprong at Antioch, and ther­fore aboue all other, required the presence and the assistance of the Antiochean seig­niorie. No man will denie as I suppose, but aged persons shoulde be vsed with re­uerence, and as their giftes and qualities are of valew, so are they to be employed by their Prince in places of greatest weight and gouernment. Neyther is it to be misliked though caete is paribus as the Lawiers say, that is: beyng comparable with the other they haue the firste prefer­ment. [Page 129] So we reade that Abraham com­mitted the direction of his sonne to [...]is el­dest Gen. 24. seruant. Moses called the Elders to­gither, Exod. 17. as witnesses of Gods mightie works. Their aduise is demaunded in Iudg. 8. respect of long experience: they are assem­bled 1. Reg. 12. 1. Esdr. 6. in counsell by Rehoboam: they con­tribute to the Temple: and to be shorte, cleane through the Scripture, for their wisedome, wittes, and great experience are for the moste parte vsed in matters of greatest importance: but of any speciall office in maner of a Presbyterie, I finde no syllable in the Scripture. First there­fore would I knowe, whether these Se­niors were ministers, or not. If they say, they were: a great resemblance of that gouernment remayneth yet in Cathedral Churches, whiche they persecute wyth deadly poyson: althoughe some of their companie wyll not resigne their fourth Prebende, but rec [...]en themselues among the rest, which they call loytering and i­dle Lubbers: if they denie them to be mi­nisters, first let them well consider, that whome S. Paule calleth first maiores natu, Acts. 20. [Page 130] Elders, he afterwarde nameth Episcopos ad regendum Dei ecclesiam, à spiritu sancto consti­tutos, Bishops appoynted by the holy ghost to gouerne the Churches of God. vers. 28. And further, to put them out of hope of any refuge, almost all the writers vnder­stande these to be Bishops. Wherefore maiores natu, Elders, béeing the same with Episcopi, and Episcopi béeing not Seniors, but Bishops, as we vnderstande them: it followeth that the Seniors whiche S. Paul meaneth, were entred into orders, whiche they can not abyde in any case: neyther can we greatly blame them, for then farewell their Presbyterie. And bi­cause no man should muse why the mini­sters are rather termed Presbyteri, Elders, than Sacerdotes, Priests, it must be conside­red in respect of the Iewishe priesthoode, which was now abolished, the name was likewise shunned among the Apostles, al­though quite through the scripture I can no where finde [...] rather taken for an officer, thā for a minister. And that it may appeare howe true it is, that Pre­sbyteri were the same whiche we call [Page 131] Pastores or ministri, Pastors or Ministers, first let vs coniecture by the manner of their creation. For euen the same imposition of hands, which S. Paule mentioneth in 1. Tim. 4. creating ministers, the same Paule and Barnabas vsed in ordeyning those whi­che we call presbyteros, Seniors. Before Acts. 14. these Seniors was an account giuen of al the procéedings in religiō, and the successe thereof Acts. 21. they were called to all assem­blies, Acts. 20. they sat in counsell, Acts. 15. Pascunt gregem Domini, they feede the flocke of the Lorde, 1. Pet. 5. and S. Peter calleth them [...] fellow elders. Ibidem. But for him to abide in any place or certen cōgregatiō is neither agréeing with y ^e order of his life, nor forme of his cōmission receiued. Prae­dicate Euāgeliū omni creaturae, preach the gos­pell Math. 28. to euery creature. Wherfore S. Peter béeing [...] & yet no such El­der as we intreat of: it foloweth that both those elders were ministers as S. Peter was, & S. Peter was no such kind of El­der as ours are. And thus much touching elders, whose office nether being described nor authority limitted in y ^e scripture, may [Page 132] be smothered in silence, especially in these dayes, wherein suche cases as are refer­red to their arbitrement, may sooner be dispatched without them, than ended or dec [...]ed by them. For my parte, I meane not an [...]e longer to contende with shad­dowes, seeing M. Cartwright himselfe af­ter seuen yeres studie for defense of this & such like articles, can not well deuyse to bring them without debarring Iustices of their lawfull iurisdiction & authoritie.

Of kneeling at the Communion.

TOuching reuerente knéeling at the Communion, M. Cartwright allea­geth, that by this occasion many can not be p [...]rsuaded otherwise to thinke but that their breaden God is still adored on the altar. Whervnto I answere, that if they be not deafe, their eares may leade them to another iudgement: if they heare, and yet continue in that custome, it is ney­ther sitting nor standing in others, that can amende it, sithe the ground and true [Page 133] occasion of their errour, springes not so much by other mens example, as by their owne persuasion, reteyning yet a smacke of that realitie, whiche sometime they be­léeued, and can not lightly be remoued. So that in myne opinion, the very way to bring them from this errour, is not to sitte, as vsually we doe at common meat, nor to come and gadde vp and downe the Churche, as men doe at the market, snat­ching bread héere, and wyne there: but with good authoritie to persuade them to a better iudgement. For no reason it is that we to bring other from their igno­rance, should detract due reuerence from Gods holy Sacraments. The answere to the Admonition very learnedly allea­geth, that bicause this Sacrament is a thankesgiuing for all the benefites of our redemption, therefore kneelyng is the fittest site and position of the body. Master Cartwrighte replyeth, that then our knéeling shoulde come after the re­ceyuing, bicause in the very action our mindes ought wholly to be occupied in meditations of the benefite, which opi­nion [Page 134] I coulde very well allowe, if there were a meditation voyd of thankfulnesse. But our mouthes béeing ful, sayth he, we are vnfit to speake. Wel reasoned surely, & like a Bacheler of Diuinitie. Is no man thankful vnlesse he doe expresse his mea­ning verbally? or, doth God respecte our speach more than the zeale & sinceritie of our heart? The ende of M. Cartwrightes meditation is, that afterward we may be the more inflamed. And I thinke rather that presently we may be kindled: séeing in the breaking of bread the passion of Christ béeing represented, oughte in one moment to stirre vp all our powers and senses to be thankfull for our deliuerance out of Egypte. Wherefore, as I lyke of meditations in receyuing, so can I not allowe any of that kind, which is not ioy­ned with thankefulnesse. And whereas grace at meate is compared with thanks­giuing at the Cōmunion (though y ^e gros­nesse of the cōparison make me blushe in his behalfe, yet seing he must be folowed) I answere, the benefite not to be equall, and therfore the forme & maner of thāks­giuing [Page 135] ought to be more solemne: for in the one we giue God thanks for the su­stenance of our body, in the other, for the nourishing and redéeming of our soules. Wherfore as Abrahams man offended not in bowing himselfe, and adoring God after all things had fallen out according Gen. 24. to his looking: nor the woman whiche adorauit prona super terram, worshipped 2. Reg. 4. groueling vpon the earth, before the Pro­phet, after hir sonne was restored to life, committed any Idolatrie: nor the Math. 15. Cananite, with diuers others: no more doe godly people in bending them selues wholly to the sacred action with the grea­test zeale, deuotion, and reuerence that possibly they can deuise, séeing that al­beit God require contrition of the minde, yet doth he not refuse humilitie and reue­rence of the bodie, béeing exhibited with a duetifull and zelous intention. Was it lawfull for Bersabe making suite to an earthly Prince, for a frayle and transitorie benefice, in [...]uruarese, to bowe 1. Reg. 3. hir selfe, and shall wée be thought Ido­laters, that hauyng already obteyned [Page 136] this benefite at the hands of our eternall God, for declaring our thankfulnesse by all humilitie? Might the Israelites cadere [...]. Par. 20. proni coram Domino, fall downe prostrate be­fore the Lorde? Iosua fall downe prostrate before the Arke, only in respect that it was Ios. 7. Arca foederis the Arke of couenant, and that Iud. 20. God him selfe promised to speake from Exod. 25. thence? and should we Christians she we no kinde of reuerence, partaking of those mysteries, whereof the Iewish obserua­tions were but shaddowes, and which are in very déede the pledges and seales of our redemption, hauing a promise annexed to the worthy receyuing of them, not of spea­king, but performing the work of our sal­uation? we read that after the maiestie of God had filled the place, prostrati sacerdotes adorauerant, the Priests falling prostrate wor­shipped, [...]. Para. 7. and yet the holy Ghost working most effectually in these sacraments, we may not without gret suspitiō of idolatry declare y ^• thankfulnesse of our harts, with y ^e reuerēde & curtesie of our knées. I mar­uell M. Cartwright is so voyd of sense, as to minister new occasiōs dayly of detra­cting [Page 137] frō due reuerence: seyng al men for the moste part are growne so carelesse of those mysteries, as rather meanes had neede to be deuised of kindling their affec­tion, than quite extinguishyng or robbyng their deuotion. The reuerence whiche is outwardly exhibited to Princes in the state of policie bréedeth a maruaylous feare and awe in subiectes mindes, which may serue vs for a lesson, that in mini­string of the Sacrament the greater hu­militie and reuerence that is vsed, the more vehemently are men rapt, and lif­ted vp in contemplation of the mysterie. And the more contēptuously wée repaire vnto that banquet, or the more basely we stand affected to that actiō, the leste it must néedes be valued and esteemed among the cōmon sorte: the simplicitie of whose conceyte muste néedes be somewhat fur­thered by the iudgement of their senses. S. Paule giuing expresse commaunde­ment that no man shoulde put on his cap or couer his head in the congregation, bi­cause that omnis vir orans aut prophetans ve­lato 1. Cor. 11. capite deturpat caput suum: Euery man [Page 138] praying or prophesying hauing his head co­uered, doth dishonest his head. Ment not as I suppose, that men should keepe off their cappes during the time of publike praier, and sadainly all courtesie laide aparte co­uer their heades at the beginning of the Communiō. Wherfore either they must affirme that all men may communicate, theyr heades being couered (which in all mens iudgement viewyng and perusing of the text would séeme too great absurdi­tie) or els giue vs leaue to vse our knées in signe of honour, by the same authoritie that S. Paule commaunded the cappe in token of our reuerence: for as the A­postle sawe no feare nor light suspition of Idolatrie to put him from the one: no more ought wee vpon light and vayne conceipts to bannish & reproue the other. Wée read both manducauerunt, they eate, & Psalm. 21. adorauerunt, they worshipped, ioyned in one verse togither, whiche S. Augustine vn­derstandeth August. epist. 120. of the Supper, and yet M. Cartwright will exclude quite the latter parte, which in déede is the chiefest parte, if therein we comprise our thākfulnesse, [Page 139] or else bring it fayre and softly seuen miles after for faulte of easie cariage. Is this mysterie of so greate weight as vpon contempt it bryngeth iudgement, 1. Cor. 11. and yet withall accompted of so simple value, as the receyuer may vse no kinde of reuerence? muste wée humble oure heartes whiche is the greater, and not bende our knées whiche is the lesser? or may the knée be bente at the name of Phil. 2. Iesus, and yet restrayned from reue­rence in communicating of his Sacra­mentes? what tyme is more conuenient to adore our sauiour Iesus Christ sitting on the right hande of God the father in heauē, than when the pledges of his pro­mise & seales of our redemption are most liuely represented to vs? Bylike if we reposed as great affiance in this Sacra­ment, as the Israelites did in the Arke whiche was of lesse accompt, when they thought it vnpossible for their enemies to preuayle so long as it were in presence, we shoulde be thought to spoyle God of his glory, that thus are now condēned for the signes of due obedience. If it were no [Page 140] Idolatrie in the prophet Dauid, Adorare Psal. 131. in loco vbi steterunt pedes eius, to worship in the place where his feete stoode, I cannot see, why they should be reputed suche ido­laters, Math. 26. Luke. 22. Mar. 14. 1. Cor. 11. that worship in the place whereas to the worthie receyuer is exhibited the Sacrament of his body & bloud No man is so foolish to adere the signe, but the thing it selfe represented by the signe. For as S. Augustine sayth, while the minde yet cleaueth in these earthly thinges, it is more slowly quickened, but after it is once aduaunced from these corporall si­militudes to a more spirituall and heauē ­ly substāce, figured by these similitudes, life commeth in the very passage, and is kindled as it were with a brande of fire. But if wée should alwaies make so large allowance of our deuotion, as not to wor­ship til we had receiued, this flame might rather be quenched by delay, than nou­rished by contemplation. If a man should reason, that as lawfull it is to declare the thankefulnesse of the minde by the acti­ons of the bodie at the Communion, as at the preaching, and proue the libertie of [Page 141] the latter, by 1. Cor. 14. where S. Paule reporteth of the simple man, that cōming into the Churche, and finding the very se­cretes of his heart reuealed, falleth pro­strate on his face and worshippeth God, much coulde not be answered. And least diuersitie of reason might force a diuers interpretation, the wordes following ey­ther leane indiff [...]rently to bothe, or more partially to the Communion, pronuntians 1. Cor. 14. quòd verè Deus in vobis sit, affirmyng that God is truly in you, for S. Augustine saith: Signa rerum diuinarum Deus esse voluit visibi­lia, August. [...] Catec. R [...] cap. 26. res autem inuisibiles in illis bonorari. The signes of heauenly things, God would haue to be visible, but he woulde haue honoured in them thinges that be not visible. And the woordes of the texte are very manifest: Quae videntur temp [...]ralie sunt, quaenon viden­tur 2. Cor. [...]. aeterna: Those thinges that are seene be temporall, but the thinges that are not seene be eternall But this forsoothe in no case may be hidden, since our sauiour Christe receiued sitting at the bourde with his A­postles. To this obiection I can not bet­ter answere M. Cartwright, than with [Page 142] his owne authoritie. And euen as once à simple woman appealed frō Philip king of Macedonie ouershot with drynke, to Philip king of Macedonie when he was more sober, so do I appeale frō M. Cart­wright caried away with the vehemē [...]ie and heate of quarrell, to M. Cartwright speaking vpon better ground and vnder­standing. For in the latter ende of this very treatise, he affirmeth sitting not to be so necessarie, wherfore if it be lawful to inuert the forme which by exāple was prescribed, the safer way is to exchaunge with greater reuerence than with more contempt: [...] they are better to be thought of, that kneele at the Cōmunion soberly, than they which wander vp & downe the Church disorderly, as in most of M. Cart­wrights Churches at this day we see the practise. For sure I am that cōtinuall mo­tion and stirring of the bodie, must néedes distemper the quiet of the minde, and quayle the earnest deuotion of the recei­uer. But some man will replie perhaps, that this rather maketh agaynst walking than sitting, which our Sauiour Christe [Page 143] and all the Apostles vsed: wherevnto I answere, that albeit our Sauiour Christ beyng driuen into great streights of time and leysure, the passion drawyng on so fast, as he coulde not finishe thinges with suche solemnitie as otherwise it is more than lyke he would in the ministration of his supper, he after he was once sette downe to the eating of the Paschall lābe, altered not the site and position of mens bodies, but euen as the figure ended, so brought in the veritie without altering a­ny circumstance: yet is theyr haste and want of space, no reason, why at greater leysure wee may not vse a greater reue­rence, no more than wée are bounde to celebrate the supper in the nighte, by­cause want of tyme inforced Christe to leaue that president: and aswell maye his example binde vs in the one as in the other. I doubte not but the Corinthians were as forwarde in alleaging Christes exāple for supping before the sacrament, as our people are for sitting at the same. Whē S. Paule charged them that there was no time to cōmunicate bicause that [Page 144] vnusquis (que) praesumeret coenam suam ad mandus 1. Cor. 11. candum: euery man tooke his supper before. But the Apostle would not be thus slight ly answered: for making this vngodly custome no better than a contempte of Christes church, he asketh them, an domos non haberent ad manducandum? if they had not houses to eate in? Wherfore albeit in that place S. Paul, expressely name not knee­ling, yet by the self same reason y ^• supping in the Churche is turned to supping at home, though Christe vsed bothe his sup­per and communion in one place and in­stant, by the same may sitting be turned into kneeling. For as the offenders in the one are reproued quia non diiudicant corpus domini, bycause they make no difference betwéene the Sacrament and other com­mon meates: so may the other be con­demned for vsing no more reuerence at the Communion than at a common ta­ble. Sure I am S. Paule was not to seeke of Christes example in this case, no more than our superintendēts are in the other, and yet it woulde not be taken in part of payment by the Apostle nor ad­mitted [Page 145] as a veile of their vnreuerente v­sage. But why stand we still vpon those nice & doubtfull pointes, seing the rule of Paule is stil to be imbraced & holden as a sure foundatiō that any thing may be re­ceiued, modò honestè & secundū ordinem fiat, 1. Cor. 14. so it be done comely & according to order: wherfore, till they can proue in knéeling dishonestie or disorder, these fond & vaine persuasions will gaine but slēder credite. No man I thinke indifferently conside­ring the 1. Cor. 11. will be harde to graunt that seing y ^e Apostle maketh so great dif­ference betwene the sacramēt & common banquets in the inwarde & priuie exami­nation, but some differēce should be like­wise put in the outwarde action. And to such as literally depend vpon the exāple, let this suffise whiche hath alreadie bene alleadged, with this addition, that as we are not bound to imitate our Sauiour in girding himselfe with a towell laying a­way his garments washing his disciples feete, Iohn. 13. to minister after supper, Mark. 14. in a parlour, Luke. 22. nor to vse that kisse of peace, whereof we read Rom. 16. 2. Cor. 13. and whiche Caluine [Page 146] iudgeth to haue bene ioyned and an­nexed to the Supper euen from the Apo­stles tyme: no more are wée of necessi­tie enforced to followe the Apostles sit­ting, sithe another site more reuerente and fitte to kindle and inflame oure mindes with true deuotion may bée ap­poynted and prescribed by the Magi­gistrate.

What though wée reade verie sel­dome in the Scripture that the Apo­stles vsed eyther cappe or courtesie to oure Sauiour Christe whyle hée lyued yet among them: was this no reason why Sainct Paule mighte not inioyne the Corinthians to pray bareheaded af­ter Christe was glorified and ascended: or why wée may not vse that comely re­uerence whiche is meete for mortall creatures? These questions are to chil­dishe for a Christian congregation, and méeter for a Iewishe Synagogue. Wherefore séeyng many thinges were at the firste concealed from the Apostles bycause they coulde not beare them, and the holy Ghoste promysed as a [Page 147] guide or Scholemaster which from time to tyme shoulde gouerne and instructe Iohn. 16. them. So doubte I not but as Tertul­lian sayeth, Ab illo Domini vicario ad perfe­ctam Tertul. de virg. velād. producti sumus disciplinam, wee are brought to perfect disciplyne by that vicare of the Lorde, who woulde not thus haue suffered the people euen from Christes tyme hitherto (for of lesse antiquitie I speake not) to loyter in ignoraunce and open Idolatrie. Suche cherishinges in sinne may better agrée with the malice of that enimie whiche promysed to bée Spiritus mendax in ore Prophetae: a lying spi­rite in the mouthe of the Prophete, than with the loue and charitie of that com­forter whiche shall continue with vs, Vsque ad consummationem seculi, to the end Iohn. 14. 1. Cor. 11. of the worlde: As Sainct Paule did al­ter some thinges, promising at his re­tourne to sette other poynctes in order, whiche Sainct Augustine vnderstandeth Epist. 118. of that forme and order of the Commu­nion whiche is nowe obserued. So doubt I not but those thinges beyng marked [Page 148] whiche are gone before, it shall appeare, that euen the Church of Christ, both may de iure, by right, and hath de facto, in deede decreed and determined as great a matter as this without controlment. And albeit, no man hath bene assistāt at Gods secrete Ierem. 13. counsailes. Yet if euer any were, it must be Paule who being rapt, in tertium coelum 2. Cor. 12. Aug. epist. 118. audiuit arcana quae nemini fas est loqui: into the third heauen heard those secretes which is not lawfull for any man to vtter. Where­fore to conclude with Augustine, that in thinges indifferent there can bee no better rule for a graue and sobre Chri­stian, than so to behaue himselfe as the Churche dothe where he liueth, whiche aduice was lykewise giuen to Monicha, Sainct Augustines mother, by S. Am­brose, Aug. con­fess. lib. 6. cap. 2. I will here content my selfe with that whiche hath bene sayde for knéeling at the Communion, as sufficient to any reasonable person, though agaynst suche p [...]uish quarellers a man can neuer be too well prouided.

Of Holydayes.

COncerning the lawfull vse of Holy­daies although the Answere to the Admonition hath so grauely, learnedly, & soūdly entreated, as scant any probabilitie may be found by Cartwright whereby to seduce y ^e people. Yet wil I speake a word or two of the strongest oppositiōs, & leaue the rest to your graue considerations. And first of al whereas y ^e replie defendeth that Gnatsarah may not be proclaymed with­out Gnatsa­rah. expresse cōmaundement, pag. 120. let him shewe me by the texte what expresse commaundement good Q. Hester had for Hest. 8. proclaiming Gnatsarah after she had pre­uented & cut off the treasons of wicked & accursed Haman. I would heare expresse cōmaundements for kéeping holy the day of Iudithes victory amōg the Iewes, not only for the present time, but in perpetuum: Iudith. 1 [...] for euer. What expresse cōmaundement had Iudas with the reste of his brethren for keping holy the feast of the altares, de­dicating & instituting a holy day in remē ­braunce of the same, ab anno in annum, from 1. Mac [...]. 4 [Page 150] yeare to yeare. Which was not only cōti­nued til the abrogatiō of the law, but kept by Christ himself & honored with his pre­sence, Iohn. 10. wherefore although an expresse cō ­maūdement may be foūd in one place, yet that is no proufe why without y ^e same, o­thers may not kéepe or proclayme a holy day, we read not any faulte or blame at­tributed to Herode for giuing all his peo­ple libertie from their dayly worke, at the feast of his natiuitie, but for putting Iohn Baptist to the sword, wherfore such dain­tie Marc. 6. dealing in this point seemeth rather to séeke a fault, thā to reforme an error. And wheras M. Cartwright sayeth y ^• by this meanes y ^e Christian Easter which should be continuall is fettered to a few daies, as wel may he remoue the Sabboth day, bi­cause our prayers are likewise fettered to y ^• day, which should be cōtinuall Who se­eth not in the Epistle to the Corinthians, 1. Cor. 5. from whence he borroweth this silly shift that the Apostle allegorically discourseth vpon the spirituall Easter, & nothing de­tracteth frō the cōmemoration of Christs death & passion. The very word [...], Fermentū [Page 151] malitiae & nequitiae, the leauen of malice and wickednesse, open plainly y ^e meaning of y ^• letter. We may gather here the abrogatiō of the Iewish ceremonies, but no prohibi­tion for Christian holy daies, & though we be forbiddē not to feast in the old leuen. Yet are we not forbiddē to kéepe one solemne day in y ^e cōmemoratiō of y ^e death of christ. If this be not guileful wresting & violent racking of the scripture, let all the worlde iudge. By this pretie Logike we may cō ­clude y ^• the binding of y ^e Leuites, to serue God morning and euening, was a meane 1. Para. 23 to make thē idle all the day besides. The calling of the people togither at a prescript time to heare y ^e worde of God read, was a reason why at any other time they should not read y ^• scripture. But to let this passe, that we offend not in that fault which S. Paule reproueth in y ^• place, which is the Iewish & ceremoniall obseruation of Ea­ster, may appeare by y ^• whiche S. Augu­stine noteth, for wheras thei did celebrate y ^• feast of sweete bread, we kéepe the feast of Christes death & passion, not counting the wéekes to Whitsontide after the mā ­ner [Page 152] of the Iewes, but reuerencing the cō ­ming of the holy ghost, & if a man wil but indifferētly cōsider of the matter, he shall scant find any likelihood or resemblaunce betwene thē, further than the eating of y ^e Lābe did figure Christe to come, as we in celebrating of y ^e supper retayne his death in memory. And to the ordinarie obiectiō of Dies obseruatis & tēpora, you obserue daies Gal. 4. and times, though I could with August. ad Ianu refer this place to prophestes & pre­dictions by starre diuinitie, & turne it a­gainst astrologers, which gouerne world­ly accidents by times & constellations, or answere with S. Ierome, that it maketh nothing against the Christiās holy daies, yet this I say, that forasmuch as onely it impugneth those that cleaue to Iewishe elements, it cānot be applied against our approued solēnitie for the same. S. Augu­stine writeth very truly: Nō obseruamus tē ­pora Augu. ad A­dimantum cap. 16. sed significata: we obserue not times but things signified. wher M. Cartwright saith we may as wel abridge y ^e libertie giuē by y ^e. 4. cōmaundemēt in resting, as in wor­king, whē he shal proue y ^• god the fathers [Page 153] meaning was that as necessarily we shuld follow him in worke, as sanctifie his rest, we wil subscribe to his opiniō: for besides the sundry limitations to y ^• rule dispersed through the Scripture to maynteyne the contrarie, euen common reason doth per­suade, that the ende of that commaunde­ment was the rest of the Sabboth, not the working of the common days: and all the auncient Fathers so expounde it. It is no newe inuention, but hath béen a custome very auncient, and of long time continued among Gods chosen people, there to erect some monument of Gods mightie works where they haue beene atchiued, that euer they might be gréene and freshe within mens memorie, which as the Ciuill lawe reporteth, is Labilis circa tempora, slipperie about times. The Israelites set stones vp­right Ios. 4. in remembrance of the water dried vp: The lawe was grauen in pillers: D [...]. 17. the censures were nayled to the altare, that as many as descended not of Aarons lyne, might be discouraged from offering incense on the altar by the example of the Num. 16. Rebels. To be short, séeing the Israelites, [Page 154] were commaunded to engraue a monu­ment of their deliuerance from Pharao vpon the walles, and to celebrate a yerely feast in remembrance of the same. I think howe farre the benefite of our redemp­tion excéedeth and surpasseth all the rest, so muche more diligente and carefull shoulde we be, eyther by dayes, or any kynde of circumstance to kéepe it freshe in memorie. For if the Iewishe feastes of Pentecoste and Easter were so abo­lished, as none other Christian solem­nitie mighte succéede and enter in their steade, I coulde be very precise in boul­ting out a reason why Sainct Paule af­ter the consummation of the law, and en­ding of the ceremonies, made suche hast from Ephesus, Vt si possibile sibi esset diem Acts. 10. Pentecostes faceret Hierosolymis, That if it were possible he mighte keepe Pentecost at Hierusalem, and promiseth not to re­moue from thēce till Pentecost or Whit­sontide 1. Cor. 16. were past. These places make me thinke, that euen vpon the self same days wheron these speciall benefites were be­stowed, as the resurrection at Easter, the [Page 155] comming of the holy Ghost at Whitson­tide, some notable memoriall was insti­tuted and appoynted euen in the Apostles time. Neither doe I gesse or ame in this respect, without all probabilitie, conside­ring the circumstances both of time and place. And wheras M. Cartwright néedes will wrest S. Austines inuectiue agaynst multitude of ceremonies to our disputa­tion of holydayes, eyther he is very igno­rant, as not knowing that learned fa­thers reuerent estimation of such feasts, or very peeuishe and malicious in forcing him to witnesse agaynst that cause, which as it may appeare by sundry of his wor­kes, he had in singular reputation. For discrediting of M. Cartwrightes cause, I can vse no greater force than in dri­uing his probation to the fountayne and originall: for the selfe same place which is héere obiected. [...]. Cor. 5. was vrged by that diuelish & infamous heretike Aerius, skir­mishing in the self same cause and quarel against y ^e holy church of christ more thā a thousād yeres ago. For thus is he brought in speaking by Epiphanius, & vttering his H [...]r [...]s. 7 [...]. [Page 156] owne religion. Quid est Pascha quod apud vos perficitur? rursum Iudaicis fabulis addicti estis, non oportet Pascha peragere, Pascha ete­nim nostrum Christus immolatus est. 1. Cor. 5. what is Easter which you obserue? you are agayne addicted to Iewish fables, you ought not to celebrate the feast of Easter, for Christ our passeouer is offered vp? If this be not sound and holesome doctrine which sprin­geth from a venemous and poysoned He­retike of more than a thousande yeares continuance, I report me to the Reader.

Of mourning for the dead.

NOw I can not leaue vntouched their senselesse inuectiues agaynst mour­ning for our friends departed, béeing in deede warranted and confirmed by more textes of Scripture, than any of that side cā bring for profe of any their vnreasona­ble Paradoxes. That Gods people haue in all times and ages declared the hea­uinesse of their minds by the wearing of their garments, appereth Baruc. 4. where [...]a. uc. 4. [Page 157] he did put off the clothing of peace, and put on the sackcloth of prayer: by Daniel, who persuaded the people to pray in fasting, sackecloth, and ashes. Dan. 9. by the. 38. of Daniel. 9. Esay. 38. Esay, wher Ezechias beeing clothed with sackeclothe entred into the house of the Lorde: by the Niniuites, which in signe Ion. 3. of mourning sat in sackecloth and ashes: by Iudith, which clothed hir selfe w ^t sack­clothe: Iudit. 4. Hest. 14. by Hester, whiche put off hir Quéenely apparell, and put on vestures méete for mourning. By the example of Betsabe, which was not called to Dauids 2. Sam. [...] bedde, till the time of mourning for hir husbande was expired. If these fellowes can allowe the mourning for our sinnes in a prescript kinde of garment, and yet reproue the mourning for the dead, in speciall garments, as Heathenishe and Hypocriticall, they must be further pres­sed with Genes. 38. where Thamar put­ting off the garments of hir widowhoode, gaue hir selfe to more cherefull kinde of going and wearing hir apparell: with the president of Iudith, whiche put off the Iudit. 16. garment of hir widowhoode: and specially [Page 158] by the aduise whiche Ioab gaue the wo­man of The [...]ua in these words, fayne thy selfe to mourne, and put on mourning ap­parell, [...]. Sam. 14 and be as a woman that had mourned hir husbande a long tyme. By which thrée places it dothe manyfestly appeare that euen in those dayes as well as nowe mourning in prescript apparell was al­lowed off. And if any man obiect the pla­ces aboue cited of sackclothe and ashes, that albeit they were vsed in token of contrition, yet dyd no man weare them as mourning garmentes for the dead: I proue the contrarie by the example of the Princely Prophet, giuing warning to al the companie that attended on the corpse of Abuer to the graue, that they shoulde 2. Sam. 3. put on sackclothe, and mourne at the fune­rall of Abner. But to these Master Cart­wright will answere, that many things were graunted in the law to helpe y ^e peo­ples hope, bicause they wanted that cleare discerning of the resurrection whiche we haue now attayned. Surely this inuētion might cary some pretence & colour of the truth, if mourning for those which depart [Page 159] this life, were not rather a calling of [...] backe to the vanities of this vnstabl [...] world, than a raysing or stirring of vs vp to the contemplation of a better state. Wherefore (seeing the more playnly we discerne the resurrection, the greater is our libertie) it followeth, that much more vnto vs, than those which liued vnder the lawe, this mourning for the dead is law­full. But who tolde M. Cartw. that our sight is clearer in the resurrection, than the fathers was whiche lyued vnder the lawe? In déede Christ had not yet rysen for example, whome S. Paule calleth primitias dormientiū, the first fruites of them 1. Cor. 15. that slept, but otherwise that opinion was no lesse sincerely grounded before Chri­stes comming, thā after our redemption. What helpe néeded Iob to encourage and erect his hope, when he protested playnly, that his firme beleefe is to ryse agayne in the latter day, be clothed with his owne skinne, and see God in his owne flesh, con­cluding in those wordes, Quem visurus Iob. 19. sum ego & oculi mei conspecturi sunt, & non alius: reposita est haec spes mea in sinu meo, [Page 160] whome I my selfe shall see, and myne eyes shall beholde, and none other for me, this hope is layde vp in my bosome. A thousand places in the scripture might be alleaged to conuince M. Cartw. déepe inuention of manyfest vntruthe, and make euident the Fathers sound and perfect iudgement before the comming of our Sauioure Christ concerning the resurrection, with­out eyther doubt or errour. And as I can not denie but the fayth of godly persons was greatly strengthned in this article by the rising of our sauiour, so was there nothing added to the soundnesse of their opinion, no more than his comming made those which embraced him, to thinke bet­ter of his power, than they did expecte in hope, before they could enioy the fruition of his presence. For euen as Christ saith, Abraham exultauit vt videret diem meum, vidit & gauisus est, Abraham reioysed to see my Iohn. 8. daye, he saw it, and was glad. So, for mine owne parte I thinke he did reioyce to sée Christes resurrectiō, none otherwise than if he had at any time liued amongst his vngracious posteritie. But to returne [Page 161] vnto oure matter whence wée haue di­gressed: nowe that Scripture dothe be­ginne to fayle the aduersarie, common reason or rather priuate fantasies muste supplie the wante of learning. Twoo freshe argumentes therefore are allead­ged to exclude this mournyng: one, by­cause oftentimes it happeneth, that vn­der a mourning gowne lurketh a mery harte: another, for that it séemeth daun­gerous by suche instrumentes to pro­uoke our double sorrowe. Suche trifling circumstances were not vnfitte to am­plifie a yong mans tale in a schoole of Rhetoricke, but howe they will be accep­ted in the Churche of Christe, for the ouerthrowyng of a custome so auncient, godly, ciuile, and vniuersally receyued, I referre to euery mans pryuate con­science. But to be shorte, I answere to the firste, that by the same reason wee may aswell forbidde assemblies in the Churche, and publike prayer, bycause many are more busilie occupied in thin­king of theyr haruest, than harkenyng to the Scripture, and though there be some [Page 162] greater necessitie in comming to the Churche than wearing mournyng gar­mentes, yet seyng the one is aswell al­lowed of, and iustifiable by the worde of God, as the other, the abuse ought to be of no greater force for remouing one, than another. If hypocrisie in some may condemne simplicitie in others, and god­ly orders bée neglected, bycause some­time vnder a pleasaunt rose there lurkes a prini [...] canker, neyther may any state be well directed, nor lawes vprightly executed, for nothing is so precious in the worlde, not the worde of God it selfe, but the Deuill hathe bene bolde with it, and his ministers haue abused it. What soeuer hath bene sayde touching abuse in other things before, may serue this turne agayne. And therefore to the seconde poynt I answere, that who so euer is not pinched with griefe vpon the very chaunce it selfe, will lesse bée moued with the garment: and there­fore as it cannot grounde a sorrowe vn­lesse it be procured by some other meane, no more can it encrease a sorrowe where [Page 163] greater cause is ministred of griefs by inwarde cogitation, than by outward [...] viewe, and by the erring of the hearte, than the iudgement of the eye. Where­fore if there bée no stronger oppositions kept in store for a rere defense, than haue marched in the formost rancke, women may kéepe on theyr mournyng gownes for takyng colde this winter.

This mourning for the deade among the auncient Romaynes was reputed in women so greate modestie, in men suché true fidelitie, as the first laying hir mour­ning wéede a parte within a yeare after hir husbandes deathe, was noted of infa­mie, the penaltie whereof you may finde ff. de his qui. The other were discredited if at any time they did not mourne the de­parture of their friendes.

That ministers ought to burie the dead.

AND whereas they will not in any case permitte that Ministers shoulde [Page 164] burie, bycause no suche kynde of rule is founde in Scripture I woulde knowe what grounde or warrant they haue to maynteyne that those Disciples of Iohn Baptistes whiche buri [...]d hym, Mark. 6. were no [...]elpers in his ministerie, or that those y [...]ng [...] had no ministerie in the Churche whiche buried Ananias and Act. 5. [...] or that Ioseph ab Arimathia, (whiche is [...] in the Scripture Dis­cipulus Iesu, the Disciple of Iesus) had made no entraunce into his ministerie, when he buried his Maister, Math. 27.beyng af­terwarde the firste that euer sounded or professed the name of Christe within this Isle of Brittannie. If this will not Polydor. lib. 2. serue, I proue that the body of Sainct Stephen was buryed by ministers, if the Apostles may be so accounted, by this playne and simple reason. The bo­die of Stephen was buryed by those Act. 8. whiche were at Hierusalem, but all the faythfull and religious persons sauyng the Apostles onely, were fl [...]dde for heate of persecution eod. cap. vers. 1. Ergo, the bodie of Stephen was buried by the [Page 165] Apostles. But the Prie [...]es in the lawe might not come neare the dead: it for­ceth not, seeing as well this prohibition as other theyr iniunctions beyng cere­moniall, are dissolued and abrogated by the deathe of Christe. And whereas furder it hath bene obiected that by this occasion ministers are hindred from dis­charge of duetie, I maruayle what im­pudencie moueth these prelates to finde themselues so greatly burd [...]ned and op­pressed with a déede of chariti [...]. It ut­teth as hea [...]ly vppon their shoulders, and grieueth them as sore to burie their Christian Brother in the Churche, as to labour a whole day at [...]he ploughe. I am sure Dauid had as farre to séeke to directe and gouerne hys dominions as oure Ministers haue to the dischar­ging of a simple cure, and yet was [...] neyther combr [...]d with attendyng vpon the corpse of Abner to the graue, nor accompanying Ionathas and Saule, al­beit 2. Sam. 1. 2. Sam. 3. vppon eyther of them he bestowed a funerall commendation, the originall whereof Mayster Cartwright had ra­ther [Page 166] drawe from Thucidides a Pay­nime, than from so many other learned and godly Bishops as haue vsed that so­lemnitie.

Of Womens veyles.

MUche after this sorte they reason a­gainst womens veyles at their com­ming to Church after theyr childbedde, whiche they say importe some dishonest acte goyng before, whiche is very false, [...]ith onely féeblenesse of sight and weake­nesse of bodie is the reason why ney­ther they can beholde the lighte, nor en­dure the pearcing of the ayre. I thinke euen those women whiche chiefly fa­uour and promote their cause, will in this respecte become their aduersaries. I maruayle that Rebecca feared not this report nor suspicion of dishonestie, when at the firste sighte of hir husbande, shee tooke hir veyle, or Susanna casting on [...]. 34. a veyle when shée least respected the [Page 167] malice of hyr enimies in defense of hir good name and innocencie. These are but scarecrow [...]s, and can dryue away none but such as know not a wispe of strawe from a gadde of stéele. But all their modestie is not yet dis [...]ouered, for af­ter their vntemperate discourses against womens veyles, they leape into their shéetes, and enter so profoundly into wo­mens couerte dealings (in very déede al­togither vnfitting and vnméete for com­mon speache, muche more for preachers vtterance) as chaste eares can hardely abyde the vanitie of theyr curious and vnciuile reprehension.

Of interrogatories mi­nistred to Infantes.

I Will not here blotte paper with con­futing all their childishe cauillations aboute Godfathers and Godmothers in baptisme. First they take away the law­fulnesse of the interrogation before they [Page 168] can reproue the Answerer of presump­tion, whiche they shall neuer do, so long as Gods woorde gyueth full assurance, that bothe the Iewes before they were baptised by Iohn confessed theyr sinnes in publike, whiche coulde not be without some interrogation: and certayne que­stions Math. [...]. [...]. 8. were deinaunded lykewise of the [...] before he was Baptized. If they can allow these interrogations bet­ter in m [...], than chyldren, I answere, that seyng by their flashly parentes fault they gotte theyr fall, by theyr spirituall parentes promise they muste bée resto­red: and as they fell not by themselues, so they can not rise without the helpe of others. Reade S. Augustine de Nup. August. de [...]upt. & Concupis. lib. 2. [...]a. 29. & Concupis. Lib. 2. Cap 29. and there shall you finde, that, Qui per sua non possunt, per corda & ora gestantium Diabolo renunci­ant: they whiche by themselues cannot, do by the heartes and mouthes of such as carie them, renounce the Deuill. The same August. epist 106. proueth that bothe by Aug. epist. 106. authoritie of the Scripture and tradi­tion of the Churche from the spryng of [Page 169] Christianitie, children haue alwayes answered by their sureti [...]s, when they coulde not promise their owne perseue­raunce in future, by reason of their infir­mities in present. This libertie is giuen too wardes in lawe during their minori­tie, muche more to members of Christes congregation in their state of infancie. It is like inoughe the parentes of the blinde man woulde haue answered for him, if he had beene vnder age, as maye be gathered by their wordes: He hathe Iohn. 9. age, let him answere for him selfe. And by as good reason, if it please th [...]m, maye our Preachers giue parentes of blinde children, concey [...]ed and borne in origi­nall sinne, licence to make answere, and to the little Innocentes, quia aeta­tem non habent [...] respondere per alios, by­cause they haue not age, to answere by others. This playne renouncing of the Diuill at the sacrament of bapti [...]me by these seely Infants, is alleaged as an ar­gument inuincible to resute the heresie of Pelagius the heretike, denying origi­nall sinne, and vrged by Sainct Augu­stine [Page 170] as Apostolicall, with suche vehe­m [...]ncie of spirite and assurance of the victorie, as if all the worlde were not able to dissolue it. So he sayth in ano­ther place, that mysterium credulitatis in August. de baptis. cō ­tra Donat. paru [...]lis per eorum responsionem à quibus ge­stantur impletur, The mysterie of beliefe in Infantes is fulfilled by the answering of them of whome they are caryed. Tertul­lian setteth this moste godly custome as Tertul. the strongest batterie agaynst their pée­uishe ignorance whiche can brooke no­thing in the Churche, but what is litte­rally and ad verbum expressed in the scrip­ture. Saincte Ba [...] mentioneth thys, [...], Ba [...]ill. that is, to renounce Sathan and his Angels. Saincte Ambr [...]se expounding the place of baptisme, Colloss. 2. vseth A [...]bro. su­per Epis [...] ­lam [...] Col­ [...]ap. 2. these wordes, Haec inquit commonent, vt pers [...]uerent in abrenunciatione pompae & pre­stigiarum Sat [...]anae: repete hinc quid sis inter­rogatus: recognosce quid responderis: renun­ciasti mundo & operibus eius &c. These doe admonishe that they shoulde persist in re­nouncing of the pompe and deceytes of [Page 171] Sathan: call to mynde from hence what thou waste asked: remember what thou answeredst: thou renouncedst the worlde, and the workes thereof. Sainct Hierome Hieronim. contra Lu­cifer. sayth not, that it was toying or da [...]ly­ing, but Solennè in laua [...]hro post Trinita­tis confessionem interrogare, credis sanctam Ecclesiam? &c. That it was vsuall in bap­tisme, after the confession of the Trinitie, to aske, doest thou beleeue the holye Churche? &c. And Sainct Cyprian re­porteth, Cyprian. that the Nouatians among all their innouations durst not exclude this ceremonie from baptisme.

Of the signe of the the Crosse.

AS for signum crucis, the signe of the crosse, whiche you [...]oath in baptisme, [...]s (que) ad nauseam, as thoughe you woulde vo­ [...]ite at it, I saye no m [...]re but with Ter­tullian, that it was vna ex praecipuis diffe­ [...]n [...] Apo. iis inter I [...]deos & Christianos, One of the chiefest differences betwixt Iewes and [...]istians: With Cyprian [...]ifying in Cyprian. hys [...]yme, that those whiche were bapti­sed, were signed with the signe of the crosse: And la [...]e of all, with learned Augu­stine, Pr [...]sente signo cru [...]is P [...]ganitatem ob­mutes [...]e [...], [...]g [...]st in Que [...]. [...]o [...]i [...]esta. 114. nec audere mutire [...]b reuerentiam Christian [...] maiestatis, that Paganisme is put to silence, the signe of the crosse beeing pre­sent, and that it dare not mutter for the re­uerence of Christian maiestie.

Of Fasting.

THe question of fasting is in al poynts as profoundly handled as this other marchaundise: surely it is so simply true that Princes may commaunde a faste vpon any iust occasion, and therby binde the conscience of the disobedient, as poyn­ting to the textes of Scripture with my finger, whereby it dothe moste euident­ly appeare, as. 2. Paralipo. 20. Esdras. 8. 2. Chro. 2 [...] 1. Esd. 8. Hester. 4. Ionas. 3. Hester. 4. Ionas. 3. a [...]d dyuers others. But some coulde be content to faste, if they were not tyed to certayne meates and dyets, alleaging Sainct Paule for the indifferencie of meates, whiche I graunt to be very true, so that no law­full Magistrate commaunde or ordayne the contrarie, for then this lybertie is [...] a [...]ruitude, and we that before were lefte at large, are broughte with­in the compasse of Christian obedience. [...] abstayned from beanes, bi­cause they were somewhat wyndie, and [...] the [...]yne, and so [...]e many [Page 174] in our dayes abstayne from sundrie di­shes, not for superstition, but to subdue the flesh. No man forbeareth wine bi­cause he thinketh it to be vncleane, but bycause it is res luxuriosa, a thing that stir­reth Prou. 20. vnto wantonnesse. In whiche respect it séemeth men and women in the lawe, what time they sanctified them selues, Num. 6. were prohibited to taste thereof. Shall wée call the Rechabites superstitious fooles, for vsing the prescripte and limi­ted kinde of abstinence euen agaynst the persuasion of the Prophete, whome God him selfe commended for their inuinci­ble Iere. 35. and worthy constanc [...]e? or condemne the Prophete Daniell of too muche scru­pulositi [...], for preferryng sua legumina re­giis dapibus, his pulse before the kinges Dani. 1. dayntie dishes? No, Sainct Austine hath already put vs out of doubte, that Multi non ves [...]untur carnibus, nec tamen immunda [...] [...]as suber [...]osè putant, many eate not fleshe, and yet they thinke them not supersticiously to be vncleane. This libertie in eating, drinkyng, wearing of apparell, obeying Magistrates, and almost whatsoeuer else [Page 175] commoth in their fingring, discrieth so what contempt of publike order, all their actions are directed.

Of Singing.

TOuching singing, if a man may qui­etly debate this matter, why shoulde they so greatly grudge at it, whiche the Prophet Dauid hath so muche commen­ded? The Psalmes and bookes of the Kings are to well stored of textes of con­firmation for me to trauell in the repeti­on. Surely if this be so vngodly an occu­pation as we are taught, both the. 4000. Leuites which did nothing else but canere 1. Para. 2 in organis quae Dauid fecit ad canendum, sing on the instrumentes which Dauid made to sing on, spente their tyme vnthri [...]tily. And Dauid was as muche to blame, who after all his warres were ended, as Iosephus witnesseth, Vario genere carmi­num Iosep. lib. 7 cap. 10. A [...] tiq Iud. odas in bonorem Dei compos [...]it, instru­mentis (que) mus [...]cis comparatis, docuit Leuitas ad pulsum eorum laudes Dei dec [...]ntare, tam Sab­ [...]tis di [...]bus, quàm in caeieris festiuitatibus: [Page 176] In dyuers kindes of verses made hymnes to the honour of God, and preparing musicall instruments, taught the Leuites at the sound of them, to sing prayses vnto God, as well on the Sabboth days, as at other feastes: and Iudith was as ill an h [...]swife for persua­ding Iudith. 16 men to beginne to sing in [...], and other instruments the newe song. It was as great an ouersight in Ez [...]chias to appoynt so many singers and Musici­ans with cimbals, vyals, and harpes, in the house of God, at the commandement of Dauid, G [...]d the Kings S [...]r, and [...] ­than the prophet, which are all three suf­ficient paternes of our conformitie. But 1. Para. 29 they saye, our myndes are withdrawne from weighing of the dittie by swéetnesse of the note. Heerevnto I answere, that Ehseus was of an other iudgement, whē he thought him selfe to be greatly quicke­ned, and lifted vp in his prophecie by the harmonie of a good Musician. And Saule 1. Reg. 3. by experience found the cōtrarie, the text reporting that when the euill spirite came vpō Saul, Dauid tooke an harpe and played with his hande, and Saule was refreshed and [Page 177] was eased: for the euill spirite departed 1. Sam. 1 [...] from him. Wherefore if Musicke haue suche force in daunting euill spirites, it hath (I doubt not) as great power in sup­pressing ill affections, and therfore might finde greater fauour than to be expelled & thrust out of the Church with so greate extremitie. Of playne and simple [...] though it be to simple for y ^e house o [...] God, M Cartwright can well enough allowe, marie of this exquisite and perfect cun­ning, though it be a speciall gift of God, he can conceyue no liking. But seing that both himself doth thinke it greatly for his credite, & somewhat for surderance of the cause, wherein he trauayleth to decke his tale with floures and ornaments of Rhe­toricke, sith [...] cunning saying, and cunning singing are al one in effect, & Aaron is cō ­mended for vsing the one in his legall mi­nisterie, I find no warrant to reproue the other in the ministerie of the gospell And if any answer that this skil of musicke is more tollerable in any other place than in the Church, whensoeuer they shall proue that either Christ or any of the ancient fa­thers [Page 178] were of y ^e iudgemēt, I wil subscribe to their opinion. Suche ought the singing to be in the Church as may well be heard & conceiued by the people, which limitati [...] beyng well obserued, it maketh no matter how many lauish tōgues vtter their can­kre [...] venime agaynst so laudable & godly an exercise. The best is, nothing is vsu­ally song in the Church, but what the peo­ple hath by rote, & therefore neede we the lesse to feare their wante of edification, so long as the scriptures are distinctly read, & the Psalmes treateably & in good order soūded. In the meane time it may be no­ted, that singing men are nothing so much beholding vnto thē, as they were to Eze­chias, for whereas he (as y ^e scripture wit­nesseth) spake comfortably to as many as had knowledge to sing vnto y ^e lord. They 2. Chro. 30 rayle on them, & slaūder them in the most opprobrious & contemptuous māner, that possibly can be deuised, & as hardly dothe this order agree with the counsayle of the wise man, Musi [...]am non impedies, thou shalte Eccles. 32. not hinder Musike. But forsoth this prick­song is not verbally or litterally cōman­ded [Page 179] in the Gospell, & therfore may not be allowed. Whervnto I answere, that be­ing not ceremoniall it is sufficient for any Christian being cleare & frée frō the Ma­nichies opiniō, that the old testamēt hath approued it. Mary put the case y ^• in ney­ther of thē both either this or other rights & ceremonies of the Churche be expresly mētioned, must we therfore straight & in all post haste reiect thē? By what expresse scripture did Abel, Noe, Abrahā, Moses, & other of the auncient fathers, before the law was published, builde altares, & offer sacrifice vnto the Lorde vpō priuate zeale without any generall commaundement? By what text of scripture did the Iewes abstaine in all their meates from eating of that sinewe, whiche shronke in Iacobs thighe after he had struggled & wrestled Gen. 32. with the Angell? By what expresse com­maundement did Elias buylde an Altare onely vppon twelue stones in remem­braunce 1. Reg. 18. of the twelue chyldren of Ia­cob? And to bée shorte, what grounde or warrāt of the scripture had those Recha­bites whiche forbare the taste of wine by [Page 180] solemne vowe, not at their heauenly & e­uerlasting, but earthly & mortall fathers H [...]r [...]m. 35 bidding: what warnyng had the three wise mē to offer Aurum, gold, Thus & Mir­ram, incense and mirrhe, or Magdalene for Math. 2. anoynting Christes blessed f [...]ete: N [...]cho­demus Luke. 7. Iohn. 19. to imbaul [...]e his glorious body, or the people to spred their garments in the way as our Sauiour went to Hierusalē? Mark. 11. I doubte not but suche precise correctors, woulde haue made some quarell agaynst those zealouse ministers, & haue cried out with Iudas again [...] suche wastfull prodi­galitie: Iohn. 12. but then shoulde they discrie by Christes acceptaunce, how pleasant oftē ­times our pro [...]rs are though the present be of simple value. These things were de­uised by those godly persons to glorifie our sauiours bo [...]y, without cōmaundemēt & these ceremonies whiche are now esta­blished in the Church are deuised to none other end, but to garnish and adorne his ministerie, wherefore sith it doth by this appeare, that Chris [...] somtimes accepteth somethings whiche himselfe gaue not in charge, as oftentimes he did among the [Page 181] Kings of Iuda, neyther the béesomes nor the sunffers whiche M. Cartwright hath borrowed out of the tabernacle shall euer be able to extinguish y^ libertie & freedome of the Gospell. By what other authoritie than the force & strength of fayth was the woman encouraged to hope for health if once she might but touche the hemme of Mark. 5. Christ our sauiours vesture? What scrip­ture had those godly Christians to main­tayne Act. 8. their care about the corps of Ste­phan, seing Christ cōmaunded that disci­ple which would haue buried his father, that he shoulde suffer the dead to burie the Math. 8. dead? By what expresse commaundemēt did the Apostles receyue the charitie and Act. 4. beneuolence of the people, and dispose it at their owne arbitr [...]t, appoint De [...] ­cons for the [...]asing of their ministerie, cal Act. 6. a counsayle for resoluing of the question that arose de suffocato & sanguine of strang­led Act. 15. and Houd, binde women to the coue­ring of their heades, mislike of eating cō ­mon 1. Cor. 11. meates before the ministration of 1. Cor. 11. 1. Cor. 16. 1. Tim. [...]. the Supper, make contribution for the faithfull, to appoynt widdowes for the [Page 182] benefite of the Church? to take order for meate offred vp to Idols, and a thousand 1. Cor. 8. other presidents whiche would be rather tedious than profitable to the reader. For where S. Paule without any warrant of y ^t scripture, as he sayeth himself, determi­neth their state to be moste happy whiche abide in true virginitie, if any man al­leage y ^e latter end in defense of that parti­cular where he affirmeth that he hath the spirite of God, by the same reason will I defēd asmuch as now is called in questiō, sith the same spirite is assured to the faith­ful as a guide and scholemaister, not for a moneth or two, but to the end of y ^e world. But no way shall this matter sooner be decided, than if we shoulde examine how Iohn. 14. exactly these instructors kéepe the letter of the Scripture, that would prescribe so straight a diet for al the world to follow & yet be cleare enough thēselues frō fasting and from prayer, or at least suche prayer as God hath promysed to accept, beyng voyde of loue and charitie. For surely it is not lyke that they are guiltie in their conscience of breakyng any iotte, which [Page 183] take vpon them to refourme both religion & discipline quite through all the realme. Our sauiour Christe forbad his disciples to possesse gold or siluer, or two coates, & Math. 10. yet is there neuer a one of these refour­mers, but if he were throughly [...]fted, in his storehouse he would be founde to haue both golde, siluer and three coates. Christe had no house wherin to shrowde his head, Math. 8. and they haue houses and possessions to maintayne their brotherhood. Our saui­our charged his disciples not to premedi­tate what they shoulde answere, and they continually studie vpon their problemes. The Apostles might neyther call any mā Math. 23. Father vpon earthe, nor themselues be called Maisters: but with our people is neyther rule nor order vnlesse they be ac­counted bothe Maisters and Fathers too, howe vnnaturally or vncourteously so­euer they beare and behaue themselues. Christ taught none other kinde of prayer than that which we vsually terme the Pa­ter Math. 6. noster, but these will pray at pleasure, and be guided onely by their priuate mo­tion. The prophet Esaie demaūdeth in the [Page 184] person of God what house can be built to [...]ay. 66. him. Salomon sayeth, that the heauen of heauens cannot conteyne the Lorde, muche 1. Beg. 8. lesse the house that he buylded vnto him. Christe when he went vp to pray, went vp into y ^• m [...]ūt alone. He bad vs shut our Math. 14. chāber doores when wee gaue our selues to prayer & contemplation. He ministred Math. 6. his supper in a parlour. He appeared to his disciples after his resurrection not in a Mark. 14. temple but in a dyning chāber. The time Iohn. 20. is promised in the Scripture when ney­ther in this mount nor at Hierusalem the true worshippers shall adore but in spi­rite and truth, that is, mens prayers shall not be tied to any certayne place but be lefte at libertie to euery go [...]ly conscience: the Apostles after the Ascention came to­gither, Iohn. 4. not in a temple but in a parlour. Act. 1. God dwelleth not in temples made with handes: and to conclude, Sainct Iohn de­scribing Act. 7. the holy Citie coulde finde no Temple in it. These thinges standyng Apoc. 21. thus by warrant of the scripture, I mar­ [...]yle with what conscience our brethren can assemble in an open Church, and not [Page 185] rather pray in hedges, as a number doe of late in I [...]gton and other townes adhe­rent to the City. Thus may a man refute the godlyest orders that are nowe obser­ued in the Church, if euery texte vnfitly applyed may be allowed for a sounde and pithy argument agaynst the gouernment and directiō of a state. But to goe forward in that order whiche I haue begonne, to the supper of the Lorde no women were admitted, and yet from our sacraments they are not nowe excluded. Why refuse they not al Lawyers and Iudges, bicause there is but Legislator & Iudex vnus, qui per­dere Iacob. 4. & liberare potest, one Lawyer and Iudge which can saue & deliuer? Why haue they many readers and instructors, seeing as S. Iames saith, Vnus est magister n [...]ster, one Iacob. 3. is our master, non est necesse vt nos doceat ali­quis, vnctio enim eius docebit nos, There is no neede that any teache vs, for his holy spirite shall teache vs? And Ieremie prophecying of this time, sayth, Non d [...]c [...]bit quisquam Hier. 31. proximum suum & fratrem, dicens cognosce dominum quia omnes scient me, à maiore vs (que) ad maiorem, No man shal teach his neighbour [Page 186] or brother, saying, knowe the Lorde, for all men shall knowe me from the least to the greatest. Why sell they not their goodes Ma [...]. 19. and landes, and giue them to the poore? why giue they not away to euery one Luke. 6. that asketh, and lende without requiring of the principall? why inuite they to their feastes and bankettes their brethren, Luke. 14. friends, and kinsfolkes, whiche is forbid­den? why goe they not lyke friers bare­foote? Esay. 20. Luke. 7. why burie they not without the Ci­tie? why make they weekely their proui­sion on the Saterday for all the sixe days following, béeing forbidden to be solliciti Math. 6. in crastinmu, carefull for to morrow? why pray they not without ceasing? why will Luke. 18. they néedes be reteyned in seruice by Péeres & noble mē, séeing the Apostle for­biddeth 1. Cor. 8. ministers to be serui bominū, seruāts of men? Why doth Caluine require a de­claration of our fayth in baptisme, & the Calu. Instit. lib. 4. cap. 3. sect. 5. child to be sent home agayn with thanks­giuing, wheras no such order is cōmaun­ded in the scripture? why go ministers to law with other brethrē, seeing as S. Aug. August. [...]pist. 48. sayth, Apostolorū nullus de iure suo litigauit, [Page 187] none of the Apostles cōtended for his right? why do they communicate fasting, which Luk. 22. Christe with his Apostles dyd after the supper? why kéepe they Sabboth on the Sunday, which Christe obserued accor­ding to the first institution on the Satter­day? why féede they not on todes, ser­pents, and vncleane beastes, as well as others, sithe omne quod viuit nobis est in Gen. 9. cibum, what soeuer lyueth is meate for vs? Wherefore to conclude, whereas these with many other thinges expressed in the letter are omitted by these refourmers, & a multitude of other substituted in their roumes, which are not to be feūd in scrip­ture, & yet as they think Gods cōmaunde­mēts not empeached or brokē, séeing they alleage none expresse cōmaundement for many things aboue rehearsed, which not­withstāding were not vnrewarded at the hāds of god, whervnto also I may a [...]ioine S. Paul his resolutiō, ne fidelis maritus vxo­rē 1. Cor. 7. rel [...]quat infidelē, that a faythfull husbande may not leaue his vnbeleeuing wife. Moses gathering a būch of Isope whē he was cō ­māded Exod. 12. to sprinkle y ^t posts w ^c blud. Iethros [Page 188] offering of sacrifice: Moses ioyning of o­ther Exod. 18. in commission with him self without commaundement, whereas onely he had warrant from almightie God, eodem cap. And last of all, his breaking of those very table [...] (wherin God himself had written) onely vpon a zeale and great displeasure conceyued vpon the peoples ignorance. Exod. [...]2. Laste of all, seeing the Aposrles beeing straightly charged by the words of their commission, to baptise all Nations in the name of the father of the sonne, and of the Math. 28. holy Ghost, did notwithstanding vpon great respect and cōsideration, as it should seeme, baptise in the name of Christ. So Acts. 19. Paule purified himselfe after the Iewish maner in the temple without any war­rant. Acts. 21. Whereof [...]othe are diligently to be obserued by those that truly follow Chri­stes line in the obedience of the Gospell. I thinke for my parte the [...]iuill Magi­strate maye commaunde whatsoeuer is not re [...]ugnan [...] to the worde of God, both Luke. 1 [...]. August. de T [...]in. lib. 7, cap. 4. for that we reade in Luke. He that is not agayust vs, is with vs. And as S. Augu­stine sayth, Licuit loquendi & disputand [...] [Page 189] necessitate, tres personas dicere, non quia scriptu­ra dicit, sed quia non contradicit, [...]t was lawfull through necessitie of speaking & disputing, to say there be three persons, not bicause the scripture sayth so, but bicause it saythe not agaynst it. These thinges béeing well considered, let these breeders of dis [...]ention now remember how many instruments of Christes spirituall buyl [...]ing they haue condemned of corrupt religion, I meane those learned fathers Cranmer and Rid­ley, whiche neyther ranne without sen­ding, Iere. 23. Iohn. [...]. brake into the folde refusing the doore & ordinarie meane of calling, spoy­led Aaron of his priesthoode, burned in­cense Num. 16. 1. [...]ara [...]. [...]. without commission, supported the Arke without commaundement, or with wicken Donatus cre [...]ted temple agaynst temple, altar against altar. Aswell may they deface the [...]emorte in the Kalen­der, as blot their worthy credite with ma­lice and surmised slaunder. But if these poyntes nowe called into controuersie, were neyther imp [...]dimēts in their course, nor stayes to their profession, if the degree and [...]diction of an Archbishop were no [Page 190] hinderance to B. Cranmer, in the ende of his worldly pilgrimage, nor a Rochet sat so harde on B. Ridley his shoulders, but he was able with the same to climbe euen to the highest step of Martyrdome, if the Priestes gowne whiche he ware euen to his death, were chaunged into the robe mentioned in the Reuelation, and his Tippet turned into a crowne of im­mortalitie: to he short, if these garments were thought not vnworthy to be worne at the wedding of the lamb, and the grea­test parte of these which watered the pro­fession of their fayth with streames of bloud, acknowledged the Bishops due preheminence, Christned with godfa­thers & interrogations, buried the dead, preached funerall sermons, ministred the Communion knéeling, and to be shorte, strictly and exactly performed all things prescribed in the booke of cōmon prayer, (which opprobriously they terme a very vnperfect booke, picked out of the Popishe dunghyll) we must require some respite for a time to stay & suspend our iudgemēt vpon these graue & learned examples, till [Page 191] equall proofe may purchase equall credite. Some of this companie (as I suppose) in Quéene Maries reigne was for a time content to forbeare the pleasure of their countrey, till they might enioy the liberty of their conscience Then was none other doctrine preached than that which at thys presēt is impugned, wherefore eyther they were then blind & ignorant confessors, or at y ^t least pernicious & vainglorious hypo­crites: eyther the doctrine which they pro­fessed in those days was erroneous, or else y ^• articles now vndiscretly published are sedicious. The scripture sayth it is bonū & Psal. 133. iucūdū habitare fratres in vnū, a good & plea­sāt thing for brethrē to dwel togither. Christ cōpareth him self with a henne which ga­thereth hir chickens togither, not with [...] kite which scattereth & seuereth thē a sun­der. Al Israel came togither as it had bin one mā with y ^e same minde & counsell, not I [...]. 10. with as many opinions as persons. The whole fraternitie of those which beleued at y ^• first had but one hart & one soule: the Acts. [...]. holy Ghost found all the Disciples vnani­mes in domo, all with one accord in one place, Acts. [...]. [Page 192] not praying vnder hedges. S. Paule re­quireth vnitie of minde and vnderstan­ding, 1. Cor. 1. bicause the fulnesse of the lawe is charitie, not hatred, backebyting, and Rom. 13. slaundering. The same Apostle teacheth that all authoritie is from God, not from Antichrist, and he will be the author of peace and quietnesse, not of quarels and disorder. We knowe howe unluckelie Roboam spedde in forsaking his graue and auncient Counsell, and following those lustie yonkers, which ledde him by the leuell of their rashe conceyte, not by the certentie and assurance of his Coun­treys vauntage. Suche wrangling inter­preters can not deriue their petegree by li­neall discent from the God of peace. It is nowe to late after long experience to basell mens eyes with shewes and sée­ming verities. S. Hierome calleth it a childishe prayse (as in deede it is) whiche can not be attayned without abasing o­ther mens reputation. It is folly far them to striue agaynst the streame, or spurne agaynst the pricke, wherefore I will heere make an ende, wishing that all quarels [Page 193] set aparte, all priuate grudges quite for­gotten, all ambicious ostentation and as­piring vnto credite nowe remoued, they will grounde them selues vpon the rocke, and not be shaken with euery blast and puffe of doctrine. If they be the children of Abraham, let them trace their fathers steppes: if they be Eagles, let them not forsake the body, which is the Churche of Christ. Practise muste be lynked with preaching, and the time not wasted in bayne and childishe questions: let them not be curious in trifles, and rechlesse in more wayghtie causes. They muste be­ware of enquiring after other mens af­fayres, and negligēce in discharge of their owne vocation. They must acknowledge a duetie to their superiours, and presume not too farre of their rustie talent. They muste continue in seruent prayer with hartie contrition, and not refuse these meanes which God hath appoynted for subduing of our vnbridled & vntamed af­fections. Let them content them selues with their owne estate, and climbe not highe for feare of a great fall. So may [Page 194] they finde the narrowe way, if they trust their guides, by humble knocking be re­ceiued into euerlasting blisse, if they kéepe the wedding garment of charitie, where shal be life without death, truth with­out errour, and felicitie without disturbance, one folde, and one shepheard, in perfect vni­tie for euer & euer.