Against the slaunderous Libels of late publi­shed vnder a fayned and fonde name of MARTIN MARPRELATE.

OH my good Brethren and louing Coun­trey men, what a lamentable thing is this, that euen novv, vvhen the vievve of the mightie Nauie of the Spaniards is scant passed out of our sight: when the terrible sound of their shot ringeth, as it were, yet in our eares: when the cer­taine purpose of most cruel and bloody conquest of this Realme is confessed by themselues, and blazed before our eyes: whē our sighes & grones vvith our fasting and prayers, in shevve of our re­pentance, are fresh in memorie, & the teares not washed from the eyes of many good men: vvhen the mightie vvorkes of God, and his marueilous mercies in deliuering vs, and in scattering and confounding our enemies, is bruted ouer all the world, and with humble thanks renowmed by all them that loue the Gospell: when our Christian duetie requireth for ioy & thankesgiuing, that we should be seene yet still lifting vp our hands and hearts to heauen, and with thankfull mindes set­ting foorth the glorie of God, and vvith Moses and the Israelites singing praises vnto his Name, and saying, The Lorde hath triumphed gloriously, the horse and the Rider, the Ships and the Saylers, the soul­diers and their Captaines hee hath ouerthrowen in the Sea: the Lorde is our strength, the Lorde is become our saluation, &c. That euen novve (I say) at this pre­sent [Page 34] time, vvee shoulde see in mens handes and bosomes, commonly slaunderous Pamphlets fresh from the Presse, against the best of the Church of Englande, and that vvee should heare at euery table, and in Sermons and Lectures, at priuate Conuenticles, the voyces of many not giuing prayse to God, but scoffing, moc­king, rayling, and deprauing the liues and do­ings of Bishoppes, and other of the Ministerie, and contemptuously defacing the state of Go­uernment of this Church, begunne in the time of that godly and blessed Prince, King Edwarde the sixt, and confirmed and established by our most gracious Soueraigne. What an vnthank­fulnesse is this? vvhat a forgetting of our duetie tovvarde God, and tovvarde our brethren? vvhat a reproche to our profession of the Gospell? vvhat an euident testimonie to the Aduersarie, of our hypocrisie, and deepe malice layde vp in the bottome of our breastes, euen in the mid­dest of our troubles, vvhen these Pamphlets vvere in penning? The common report go­eth, and intelligence is sundry wayes giuen, that the Enemies of this lande haue rather their ma­lice increased tovvardevs, then sustained a full ouerthrovve: and therefore by confederacie, are in making prouision for a newe inuasion, more terrible in threatning, then the other. Which may seeme more easie to them, because they now knowe their owne wants, and our imperfections: For which vndoubtedly, they vvill prepare most carefully. For the children of this worlde, are wi­ser [Page 35] in their generation, then the children of God. What then meaneth this vntemperate, vnchari­table and vnchristian dealings among our selues, at such an vnseasonable time? but as it were, to ioyne handes with the Seminaries, Iesuites, and Massing priestes, and other Messengers of Anti­christ, in furthering their deuises, by distracting the mindes of the Subiects, and drawing them into partes and factions, in increasing the nomber of Mal-contents, and mislikers of the state: which make no account of religion, but to make their commoditie, though it bee with spoyle of their owne countrey, if opportunitie serue? In pulling away the good and faithfull hearts of many sub­iects from her Maiestie, because she mainteineth the state of Church-gouernment, which they mislike, and which is protested to them, to bee prophane and Antichristian.

There are of late time, euen within these fewe weekes, three or foure odious Libels against the Bishops, and other of the Clergie, printed and spread abroad almost into all Countreyes of this Realme, so fraught with vntrueths, slaunders, reproches, raylings, reuilings, scoffings, and o­ther vntemperate speeches: as I thinke the like was neuer committed to Presse or paper, no not against the vilest sort of men, that haue liued vp­on the earth. Such a preiudice this is to the ho­nour of this State and Gouernment, as neuer was offered in any age. [Page 36] For these things bee done with such impudencie and desperate boldnesse, as if they thought there were neither Prince, nor Lawe, nor Magistrate, nor ruler, that durst controll them, or seeke to re­presse them.

The author of them calleth himselfe by afai­ned name, Martin Marprelate: a very fit name vn­doubtedly. But if this outragious spirit of bolde­nesse be not stopped speedily, I feare he wil proue himselfe to bee, not onely Mar-prelate, but Mar­prince, Mar-state, Mar-lawe, Mar-magistrate, and all together, vntill hee bring it to an Anabaptisticall equalitie and communitie.

When there is seene in any Common vvealth such a loose boldnesse of speech, against a setled lavve or State, it is a certaine proofe of a loose boldnesse of minde. For, Sermo est index animi. that is, Such as the speech is, such is the minde. Ex abundantia cordis os loquitur. It hath also in all Histories bene obserued, that loose boldnesse of minde tovvard the Superiours, is ioyned alwayes with contempt: and contemptuous boldnesse is the very roote and spring of discord, dissenti­on, vprores, ciuill vvarres, and all desperate at­tempts, that may breede trouble and danger in the State. Yea, and if they be hardened vvith some continuance of time, and hope of impunitie, and some multitude of assistāce gathering vnto them: vvhat may follovve, I leaue to the vvisedome and discretion of them, that God hath set in place of Gouernment.

These Libellers are not contented to lay downe [Page 37] great crimes generally, as some other haue done, but with very vndecent tearmes, charge some particular Bishops with particular faultes, with what trueth you shall nowe vnderstand.

They first beginne with the most reuerend, the Archbishop of Canterburie: which crimes and re­proches, because they are many, and of no weight or likelihoode of trueth, I take onely the chiefe, and note the pages vvherein they are, setting the answere after, very briefly.

But in those that touch my Lord of London, be­cause they are by lewd tongues drawen into more common talke, and his person most slanderously inueighed against and discredited: I thought it necessarie the things should bee more fully and amply declared, that the trueth of them might be better conceiued.

For as much as I haue not bene curious in all my life to examine the doings of other, hauing y­nough to do vvith mine owne, I haue in these mat­ters vsed the instruction of them, whome no ho­nest man may in Christian duetie suspect of vn­trueth: and therefore in conscience I thinke the things to be true as I haue layde them downe.

An answere to such things as the most Reuerend the Archbishop of Canterburie is particularly charged withall in the Libell.

His Grace I warrant you, will carie to his graue, the Libel. pag. 1. blowes &c.

[Page 38] God be thanked, hee neuer felt blowe giuen by him or any other in that cause, except the blowes Answere. of their despitefull and malitious tongues, which notwithstanding, hee contemneth, remembring how true it is that Hierome saith, Istae machinae haere­ticorum sunt, vt conuicti de perfidia ad maledicta se conferant. When heretikes are conuinced of false­hood and vntrueths, their shift is to flee to railing and slandering. And againe, Detractio vilium satis hominum est, et suam laudem quaerentium. To backe­bite is the shift of base men, and such as seeke their owne praise.

He did indeede peruse Doctor Bridges booke be­fore it went to the Presse, and hee knoweth that the sufficiencie there of causeth these men thus to storme, as not being able otherwise to answere it: which maketh them so bitterly to inueigh against his person, and therefore, Si insectari personam de­ploratae causae signum est, (as it is indeede) illorum cau­sa est deploratissima.

It is shame for your Grace Iohn of Cant. that Cartwrights Libel. Pag. 3. bookes are not answered.

Hee neuer thought them so necessarie to bee answered, as the factious authors of the Libel pre­tend. Answere. And of that opinion are not a fewe wise and learned men, that beare good will vnto the party, and with all their hearts wish, that God woulde direct him to vse his good giftes to the peace and quietnesse of the Church. There is sufficient written already to satisfie an indifferent reader. He that with indifferent minde shall reade the an­swere of the one, and the replie of the other, shall [Page 39] see great difference in learning betweene them.

The desire of disputation is but a vaine brag: they haue bene disputed & conferred with oftner then either the worthines of their persōs or cause did require. Wherein their inability to defende such a cause hath manifestly appeared, as it is wel knowen to very many, wel able to iudge. But what brags are here by the Libeller vttered, which doe not agree vvith the old Heretikes & Schismatikes?

His Grace threatned to send Mistres Lawson to Bridewel, Libel. pag. 10 because &c.

This is a notorious vntrueth. For neither did Answere. he, nor D. Perne euer heare (but of this Libeller) that she spake any such vvordes of him. But in trueth, asvvell for the immodestie of her tongue, wherein she excelleth beyond the seemelinesse of an honest woman, as also for her vnwomanly and skittish gadding vp & down to Lambehith, & frō thence in cōpany vnfit for her, without her owne husband, he threatned to send her to Bridewell, if she reformed not the same: which he meaneth to performe, if she continue her lightnesse. And yet Dame Lawson so notorious, for the vilenesse of her tongue, & other vnwomanly behauiour, is one of Martins canonized Saints: Quia quod volumus san­ctum est, as Augustine said of their predecessors the Donatists. It is likewise an vntruth, which is repor­ted in that page of her words spokē by M. Shaller. For surely if she had vttered them, he would haue sent her thither without faile. But Dame Lawson glorieth in her own shame, & so do her teachers.

[Page 40] That vvhich he calleth a Protection, Chard had from the Lords of her Maiesties priuie Counsell, vpon charitable and good causes moouing their Lordships.

He seemeth to charge the Archbishop wish infidelitie &c. Libel. pag. 15

This needeth no ansvvere, it shevveth of vvhat spirit they are. Answere.

Touching the Premunire &c.

The Libeller doth but dreame, let him and his Libel. pag. 21. doe vvhat they can. Answere.

The same may be ansvvered to their threatning of fists &c.

That which hee speaketh of buying a Pardon &c. as it is most vntrue, so is it slaunderous to the State. If there vvere any such matter, it may soone appeare by search: but the impudencie of these men is great, and villanous slaunder vvill neuer long be vvithout iust revvard.

He saith we fauour Recusants rather then Puritans &c.

Herein he doeth notoriously abuse vs: though Libel. pag. 22 the Recusant for the most part, behaueth himself Answere. more ciuilly before the Magistrate then doth the Puritane: vvho is commonly most insolent, and thereby deserueth more sharpe vvordes and re­proofes then the other.

That vvhich he speaketh of Recusants threats a­gainst Puritane Preachers, hath no sense. For how can the Recusant so threaten the Puritane, when he neuer commeth to heare his Sermons? But these vvicked Martinists account her Maiesties louing subiectes, liking and allovving the orders of the Church, and procuring the contrary to be refor­med [Page 41] by authoritie, as Papistes and Recusants. By which sinister practise and iudgement many are discomforted, and obedience greatly impea­ched.

Doth your Grace remember what the Iesuite at New­gate Libel pag. 23 &c.

No truely, for he neuer heard of any such mat­ter, Answere. but by this lewde Libeller: neyther doeth he thinke that there was euer any such thing spoken. Schismatikes are impudent lyars, the vvorlde knoweth what he hath euer bene, and vvhat hee is: he doth disdaine to answere such senselesse ca­lumniations.

That which he speaketh of Thackwell the Prin­ter, &c. is a matter nothing pertaining to him. M. Richard Yong, was the dealer therein without his priuitie, who is able to iustifie his doings in that matter, and to conuince the libeller of a ma­licious slaunder. The man is knowen and liuing: the Libeller may talke with him, and knowe his owne wickednesse. The mouth that lyeth killeth the soule. The Lord will destroy lying lippes, and the tongue that speaketh proude things.

Waldegraue receiued iustly according to his de­serts, hauing founde before that time, greater fa­uour then hee deserued, being a notorions diso­bedient & godlesse person, an vnthriftie spender, & consumer of the fruits of his owne labours, one that hath violated his faith to his best and dearest friends, and wittingly brought them into danger, to their vndoing. His wife & children haue cause to curse all wicked and vngodly Libellers.

[Page 42] The Calumniation touching the Presse and Pag. 24. Letters in the Charterhouse (which presse Wald­graue himselfe soulde to one of the Earle of Arun­dels men, as it is since confessed) must receiue the same ansvvere with the other of Thackwell: sauing that to M. Yong must bee added also, some other of greater authority, who can tel Martin, that his spirite is not the spirit of God, which is the spirit of trueth, but the spirite of Sathan, the author of lyes. Charge them, O shamelesse man, with this matter, who are able to answere thee, and not the Archbishop, vvhome it toucheth not, though it becommeth not euery common & base person, to demaund an account of the doings of men in authoritie.

The decree there mentioned, being first peru­sed by the Queenes learned counsell, and allovv­ed by the Lords of her Maiesties most honorable priuie Counsel, had his furtherance in deede, and should haue, if it were to doe againe. It is but for the maintenance of good orders amōg the Prin­ters, approued and allovved by the most, the best, & the wisest of that company, & for the suppres­sion of inordinate persons, such as Waldegraue is.

Hee erected no newe Printer, contrary to that decree: but vsed meanes by vvay of persvvasion Pag. 25. for that partie, commended to him by his neigh­bors, to be a very honest and poore man, hauing maried also the vvidovve of a Printer: and hee did very well like and allovve of his placing by such as haue interest therein. Neither did hee e­uer heare, (but by this Libeller, vvho hath no [Page 43] conscience in lying) that hee uer printed any such bookes. This I knowe of a certaintie, that Thomas Orwin himselfe hath vpon his booke oath denied, that he euer printed, either Iesus Psalter, or Our Lady Psalter, or that hee euer was any wor­ker about them, or about any the like bookes. But the poysoned serpent careth not whome hee sting­eth.

Whether Waldgraue haue printed any thing against the state, or no, let the bookes by him prin­ted, be iudges.

I doe not thinke, that eyther hee, or any Mar­tinist euer heard any Papist say, that there was no great iarre betweene the Papistes and the Archbishop in matters of Religion. It is but the Libellers Calumniation. If they did, what is that to him? I thinke Martin him selfe doub­teth not of the Archbishops soundnesse in such matters of Religion, as are in controuersie be­twixt the Papists and vs. If hee doe, the matter is not great.

The Vniuersitie of Cambridge, where hee liued aboue thirtie yeeres, and publiquely read the Di­uinitie Lecture aboue seuen yeeres, and other places where he hath since remained, will testifie for him therein, and condemne the Libeller for a meere Sycophant, and me also of follie, for answe­ring so godlesse and lewde a person.

It is no disparagement to receiue testimonie of a mans aduersarie: and therefore if Master Reinolds haue giuen that commendation to his booke in comparison of others, it is no im­peachment [Page 44] to the trueth thereof. I haue not seene Reinolds his booke: the Libell is so full of lies, that an honestman cannot beleeue any thing contei­ned in it.

My Lorde of Canterburie woulde be sorie from the bottome of his heart, if his perswasion, and the grounds thereof were not Catholike: he de­testeth and abhorreth schismaticall grounds and perswasions: and thereunto hee professeth him­selfe an open enemie, which hee woulde haue all Martinists to knowe.

That of the Spaniardes stealing him away, &c. is foo­lish and ridiculous. I would the best Martinist in England durst say it to his face before witnesse.

Hee firmely beleeueth that Christ in soule de­scended into hell. All the Martinists in Christen­dome are not able to proue the contrary: & they that indeuour it, doe abuse the scriptures, and fall into many absurdities.

Hee is likewise perswaded that there ought to be by the word of God a superioritie among the Ministers of the Church, which is sufficiently prooued in his booke against T. C. and in D. Brid­ges booke likewise, and hee is alwayes ready to iustifie it, by the holy Scriptures, and by the testi­monie of all antiquitie. Epiphanius and August: ac­count them heretikes, that holde the contrary. The Arguments to the contrary, are vaine, their answeres absurd, the authorities they vse, shame­fully abused, and the Scriptures wrested.

He hath shewed sufficient reason in his booke against T. C. why Ministers of the Gospell, may [Page 45] be called Priests. The ancient fathers so cal them. The church of England imbraceth that name, and that by the authoritie of the highest court in Eng­land. And vvhy may not Presbyter be called Priest?

In these three points (vvhereof the last is of the least moment) he doth agree vvith the holy Scrip­tures, vvith the vniuersall Church of God, vvith all antiquitie, and in some sort vvith the Church of Rome. But he doth disagree from the Church of Rome that now is in the dregges, which it hath added: as, that Christ should harrow hell: that the Pope should be head of the vniuersall Church: that hee, or any other Priest, shoulde haue authoritie ouer Kings and Prin­ces to depose them, to deliuer their subiects from the othe of their obedience. &c. These things haue neither the word of God, nor the decrees of ancient Coun­cels, nor the aucthoritie of antiquitie to ap­prooue them, but directly the contrary. As for the name of Priest, as they take it, hee doeth like­wise condemne in our Ministers, neyther doe themselues ascribe it to them. And therefore the Libeller in these poyntes writeth like him­selfe.

Touching Wigginton, &c. Libel, pag. 26. 27. Answere.

That which he speaketh of Wigginton, is like the rest, sauing for his saucie and malapert be­hauiour towarde the Archbishoppe: wherein in trueth, hee did beare with him too much. Wigginton is a man well knowen vnto him, and if hee knewe himselfe, he woulde confesse that hee had great cause to thanke the Archbishoppe. As hee was a foolish, proude, and vaine boy, a [Page 46] laughing stocke for his follie to all the societie with whome hee liued: so doeth hee retaine the same qualities being a man, sauing that his fol­lie, pride, and vanitie is much increased: so that nowe hee is become ridiculous euen to his owne faction.

The honestest, the most, and the best of his pa­rish did exhibite to the high Commissioners, ar­ticles of very great moment against him: the like whereof haue seldome bene seene in that Court. The most and woorst of them are prooued by di­uers sufficient witnesses, and some of them con­fessed by himselfe, as it appeareth in record. For which enormities, and for that he refused to make condigne satisfaction for the same, and to con­forme himselfe to the orders of the Church, by lawe established: he was by due order of lawe de­posed from his Ministerie, and depriued of his benefice, and so remayneth, being vnfit and vn­worthie of either.

The tale of Atkinson is a lowde, notorious, and knowen lie. For neither did he euer say so to the Archbishop, neither woulde hee haue taken it at his handes, neither was that any cause of Wiggin­tons depriuation: but vanitie and hypocrisie cau­seth this man to haue so small conscience in ly­ing, according to that saying, Omnis hypocrisis mendacio plena est.

That heathenish vntrueth vttered diuers times in this booke, that the Archbishop shoulde ac­compt preaching of the word of God to be here­sie, and mortally abhorre and persecute it, is ra­ther [Page 47] to bee pitied then answered. If man punish not such sycophants, God wil do it, to whose iust iudgement the reuenge of this iniurie is referred. He doth bridle factious & vnlearned Preachers, such as the more part of that sect are, vvho not­withstanding crye out for a learned Ministerie, themselues being vnlearned, and so vvould be ac­counted of all men, if it were not propter studium partium. I say vvith S. Hierome, Nunc loquentibus & pronunciantibus plenus est orbis: loquuntur quae ne­sciunt, docent quae non didicerunt, magistri sunt cùm discipuli antè non fuerint. The vvorld is full of them that can speake and talke: but they speake the thinges they knovve not: they teache the things they haue not learned: they take vpon them to teach before they vvere schollers to learne. In­deede our Church is too full of such talkers, ra­ther then sober teachers, vvhome hee profes­seth himselfe greatly to mislike. Othervvise hee defieth all Martinistes in Englande, and doeth appeale vnto the vvhole State of the learned and obedient Clergie for his innocencie there­in.

Touching master Euans, &c. Libel. pag. 31 Answere.

That of Euans concerning the Vicarage of Warwike, is maliciously reported. Hee reiected him for lacke of conformitie to the orders of the Church. If hee haue done him any vvrong thereby, the lavve is open, hee might haue had his remedie. That honourable person mentioned by the Libeller, I am sure, accepted of his answer. And I knowe, that according to his honourable [Page 48] disposition, he thinketh himselfe greatly abused by the libeller in this point. But vvhat careth such a corner-creeper what he saith of any man, be he neuer so honourable? The rest of that tale is vn­true, not worth answering. And if the relator there of durst appeare and shevv himselfe, Martin could not bee long vnknovven. If any of his men at any time reported, that hee should say, hee vvould not bee beholding to neuer a noble man in this land, &c. he shevveth himselfe to be of the Libellers conditions, that is, a common lyar. For hee neuer spake the wordes to any man, neither doeth hee vse that familiaritie vvith his men. But the Libeller careth not vvhat he speaketh, either of him, or of his men, so that he may fill vp his li­bell with vntrue slaunders.

That vvhich follovveth of the Archbishops words to the knight, that he was the second person of the land, &c. is of the same kinde. The knight I am sure is liuing, let him be examined of that matter. True it is, that there was a good knight with him, an old friend of his about such a sute: but that he euer spake any such wordes vnto him, as the Li­beller vvoulde make the vvorlde beleeue, is most false: the Knight liueth and can testifie the same. But the Libeller thinketh all men to be as proude and malapert as himselfe and other of his faction are, whose pride the world seeth, and it is vntole­rable.

He was neuer D. Perns boy, nor vnder him at a­ny Pag. 32. time, but as fellow of the house where he vvas master. Neither did he euer cary his, or any other [Page 49] mans cloake bagge: Although if he had so done, it had bin no disgrace to him. Better mens sonnes then the Libeller is, haue caried cloakebags. But the levvde man is not ashamed to lye in those things, that are open to euery mans eyes: such is his malice and impudencie.

How Dauisons Catechisme was allowed, or how Pag. 34. long in perusing, I knovv not: some paultry pam­phlet belike it is, like to that busie and vnlearned Scot, now termed to be the author there of. D. Wood is better able to iudge of such matters, then either Dauison, or any Martinist, that dare be knovven.

Touching the Apocrypha. &c. Libel. pag. 37

He gaue commandement in deede, & meaneth to see it obserued. For who euer separated this A­pocrypha from the rest of the Bible, from the begin­ning of Christianity to this day? Or vvhat church in the vvorld, refourmed or other, doth yeat at this present? And shal vve suffer this singularity in the church of England, to the aduauntage of the ad­uersary, offence of the godly, & contrary to al the vvorld besides? I knovve there is great difference betvvene the one and the other: yet all learned men haue from the beginning, giuen to the Apo­crypha authoritie, next to the Canonicall Scrip­tures. And therfore such giddy heads, as seeke to deface them, are to be bridled. A foule shame it is, & not to be suffered, that such speeches should be vttered against those bookes, as by some hath bene: enough to cause ignorant people to discre­dite the vvhole Bible.

Touching Doctor Sparke, &c. Libel. pag. 44.

[Page 50] Their Honors that were thē present, can & wil, I am sure, answere for the bishops to this vntrueth. Answere. They made report to diuers in publike place, and some to the highest, of that cōference, after an o­ther sort, & to another end, thē the Libeller doth. That seely Obiection God knoweth, was soone an­swered in few words, viz. That the trāslation read in our Churches, was in that point according to the Septuagint, & correspondent to the Analogie of faith. For if the word be vnderstood of the Isra­elites, then is it true to say, that they were not obedi­ent to his cōmandement: but if of the signes & won­ders, that Moses and Aaron did before Pharao, or of Moses and Aaron themselues, then is it on the o­ther side true, that they were obedient to his comman­dement. This might haue satisfied any learned and peaceable Diuine, & pacified their immoderate contention against the booke of common praier. This was then, and is now, the answere to that fri­uolous obiection, and this is the Nonplus that the Libeller vaunteth of. More modestie might haue become both D. Sparke, & the reporter, euen con­scientia suae imbecillitatis, in that conference.

Touching Patrike, &c.

He neuer made Patrike Minister, neither inten­ded Libel. pag. 50 Answere. to make him, neither was hee of his acquain­tance at all in Worcester. It is vvel knowen that the Archbishop hath not ordeined moe, then onely tvvo Ministers, since his comming to this Arch­bishoprike. And therefore this Calumniation must be placed vvith the former.

Thus is this godlesse Libeller ansvvered in few [Page 51] words, touching such matters wherewith he char­geth the most reuerend father the Archbishop of Cant. whereby the world may perceiue, with what spirit he is possessed. The wise man saith, that de­struction shall suddenly come vpon the backebiter and Prouer. 24. calumniator. The Psalmist saith, The Lorde will de­stroy Psalm. 55. lying lips, and the tongue which speaketh proude things: and that death shall suddenly come vpon them, and hell shall receiue them. S. Ambrose saith, that De­tractors are scarcely to bee accounted Christians. And Cyprian saith, Non qui audit, sed qui facit conuitium, miser est. Not he that is railed at, but he that raileth, is the wretched man. The wicked Iewes, when they could not otherwise answere Christ, called him Samaritan, and said he had a deuill, & shortly after tooke vp stones, and cast at him. So the Ana­baptists, within our memory, after slanderous and opprobrious calumniations against the godly Preachers and magistrates then liuing, fell to blowes and open violence. The Libeller in this booke hath perfourmed the one, and threatned the other.

This haue I layd downe word by word, as I receiued the same from my Lorde of London: who desireth to haue the matter heard by indifferent Iudges, and will shewe the Suggestions to be very vntrue.

ANd as to Martins lewde exclamation against the B. of London cōcerning the cloth thought to be stollen frō the Dyars, this is the trueth of the case: that vpon notice giuē to the said B. that such like cloth was wayued within his Manor of Ful­ham, and left in a ditch there, and no owner kno­wen, hee presently hoping to take them that brought it thither, or at the least to saue the same [Page 52] from purloyning or miscarying, appoynted the same to be watched diuers nights: and in the ende hearing neither of the owners, nor of them that so waiued it, willed the same to bee brought to his house in Fulham, and there to be kept for him or them which by law ought to haue it, were it in re­spect of the first property, or of the alteratiō ther­of by meanes of the liberties. Wherupon, a good space after, the Dyars indeed came to the Bishop, and claimed the cloth, & sought by earnest means to haue it again, without making any proofe, that the cloth was theirs, or that the same cloth was it, for which the theeues were executed, or that fresh sute was made after the saide theeues for the same. But vpon cōference had with learned Law­yers therein, it was resolued, that the propertie of this cloth was altered and transferred to the ly­berties: and so it seemeth the Dyars themselues haue found, els woulde they by lawe haue sought remedie therefore yer nowe, it being vvell nie to­vvards three yeres since. Yet neuertheles, so farre hath the sayd Bishop bene from exacting the ex­tremitie, that offer hath bene made to the Dyars of a good part of the cloth, where in the rigour of law they haue lost all: And further to restore all, or to make sufficient recompence therefore, if by law it ought to be so, vpon the examinatiō of the trueth of the case. And as for Martins erronious iudgement, that this is theft, being taken and claymed by right and lawe, as aforesay de, because the true owners are defeated (as hee saith) surely, he might knowe if it were matter for his humor, [Page 53] that the Lawe worketh this in other cases, as in strayes proclaymed and kept a yeere and a day, according to the law, the propertie is altered, and transferred to the Lord from the true owner: so is it for stollen cattel, brought bona fide to the ouert market: The first owners propertie is gone, and the buyer hath it: And so is it for waiued goods, as vvas this cloth. And to shewe that the sayd Bi­shop had not so great a desire to detaine the cloth as the Libeller hath presumed, hee often times asked an officer of his, howe it happened that the Dyars came not for it: for he vvas euer ready, and yet is, to deliuer it to them, or the value thereof, if it prooue to be theirs. And thus much is to be ansvvered to that matter.

The Libeller obiecteth against the Bishop as a great heinous fault, that of his Porter hee made a Minister: which, al things considered, he thinketh that doing to be iustifiable & lavvfully done, and not to lacke example of many such that haue bin after that sort admitted, both since her Maiesties cōming to the Crovvne, by many good Bishops, and by sound histories Ecclesiasticall, that where the church by reason of persecution or multitude of Hamlets, and free Chappels, which haue com­monly very smal stipends for the Minister, honest godly men, vpon the discretion of the Gouer­nours of the Church, haue and might be brought in to serue in the vvant of learned men, in prayer, administration of Sacraments, good example of life, & in some sort of exhortation. And this man therefore, when the bishop founde him by good [Page 54] and long experience to be one that feared God, to be conuersant in the scriptures, & of very honest life & conuersation: he allowed of him, to serue in a small congregation at Padington, where cōmon­ly for the meannesse of the stipend, no Preacher could bee had, as in many places it commeth to passe where the Parsonage is impropriat, and the prouision for the Vicar or Curat is very smal. And how this poore man behaued himselfe there, time and tryall prooued him: for he continued in that place with good liking of the people 8. or 9. yeres, till he grew dull of sight for age, & thereby vnable for to serue any longer. It is to be founde among the Greeke Canons, that in Spaine & Africa when the Goathes & Vandalles had by extreme perse­cution made hauocke of the Church men, those fewe that were left there aliue, made their moane to the Churches of Rome & Italy, that their Chur­ches stoode emptie, because they could get none to serue, no not such as were vnlearned. Whereby it appeareth, that in the time of necessitie, and such great want, the Church did allowe of very meane Clarkes, & so did they in the beginning of hir Maiesties raigne. But Martin & his complices, hauing a desire to throwe out of the Church, the booke of common prayer, would rather haue the Churches serued by none, then by such as by prayer and administration of Sacraments shoulde keepe the people together in godly assemblies. But this Libeller being as a botch in the body, wherunto all bad humors cōmonly resort, & fewe good, was cōtent to take this report of this poore [Page 55] man, and not at all to make mention, as he might haue done, of that precise & straite order vvhich the Bishoppe obserueth in making Ministers. For most true it is, that the saide B. admitteth none to orders, but such as he himself doth examine in his owne person in points of Diuinitie, & that in the latin tongue, in the hearing of many: vvhereby it cōmeth to passe, that none lightly come at him, but such as be Graduats, & of the vniuersities. But Martin neither himselfe nor his cole cariers seeke for any thing that is cōmendable, but like the spi­der that gathereth all that may turne to poyson.

Further, for lacke of true matter, M. Maddockes must be brought in by the Libeller to furnish his railing comedy. It were inough to say of that thus much, that the most reuerent Father the Archbi­shop of Canterburie examining that matter be­tweene the Bishop & Maddockes, with some other Bishops assisting him, founde the matter to make so sore against the Bishop, that Maddockes himself was content before them to aske him forgiuenes, and to promise that hee would euer after haue a reuerent regard of his duetie towards the said Bi­shop, as his Ordinarie. For if he should so vntrue­ly haue played with the name of Aelmer, by tur­ning it into the name of Mar-elme, hee shoulde haue spokē against his conscience, as he himselfe knoweth, and all the Court, and her Maiestie her selfe can testifie, that it vvas a most shamefull vn­trueth blased abroad by one Lichfield a Musicion, vvhich is novv departed.

Heere might bee noted, hovv Doctor Perne, [Page 56] being at no meane mans table, & hearing of such slanderous rayling of felling of the Elmes at Ful­ham, he asked one of the company being an anci­ent Lavvyer, hovv long the Elmes of Fulham had bin felled. Said the Lavvyer, somehalfe yere past. Novv truely saide D. Perne, they are marueilously grovven in that time: for I assure you I vvas there vvithin these foure daies, & they seeme to be tvvo hundred yeeres old. And master Vicechamberlaine at her Maiesties being at Fulham, tolde the Bishop that her Maiestie misliked nothing, but that her Highnesse lodging vvas kept from all good pro­spects by the thicknesse of the trees. Lo, you may see hereby, that the Libeller to set out his Pasquil, raketh all things by all reportes from all the Sy­cophants in the vvorld, and maketh no choise of man or matter, so that it may serue his turne.

And for any Letter vvritten by the maister of Requests so iestingly, as the Libeller reporteth, Maddockes hath deceiued him: for there vvas no such matter, nor the man for vvhom the Bishop vvrote, vvas none of his seruant, nor is.

Novve commeth in Dame Lawson to frumpe the Bishoppe vvith impudent and vnwomanly speech, and vnfit for that sexe, vvhom Paul vtter­ly forbiddeth to speake in the congregation. But considering the circumstances of time, place, and persons, it is to bee thought that Dame Law­son came at no time to the bishoppe in that bra­uerie: for if shee had, the bishop is not so soft, but shee shoulde haue felt of Discipline, and of the Queenes authoritie. Surely the Bishop and such [Page 57] other of the Reuerend fathers that are so bitten by this Libeller, may comfort themselues by the exāple of Athanasius and others as I before haue said, which vvere most shamefully accused by the heretikes, of murder, robbery, enchantment, whoredome, and o­ther most detestable crimes, to deface them to the worlde, to the ende that their heresies might be the better liked of. But Martin remember that saying, Vae homini per quem scandalum venit, and that Iude saith, that Michael when he disputed with the Deuill about the body of Moses, the Angel gaue no rayling sentence against him, but said, the Lord rebuke thee, Satā. And if it pleased you to remēber that booke that is fathered vpon Ig­natius in Greeke which attributeth so much to the bi­shops, you would be good master to bishops, against whom so vnreuerently you cast out your stomacke.

And for your iesting at the Bishop for bovvling vpon the Sabboth, you must vnderstande that the best expositor of the Sabboth, which is Christ, hath saide, that the Sabboth was made for man, and not man for the Sabboth: and man may haue his meate dressed for his health vpon the Sabboth, and vvhy may he not then haue some conuenient exercise of the body, for the health of the body?

You vvill take small occasion to raile, before you will hold your tongue. If you can charge the Bishop that euer he withdrew himself from Sermon or ser­uice by any such exercise, you might bee the bolder with him: but contrariwise it is wel knowen, that he and his whole familie doeth euery day in the weeke twise say the whole seruice, calling vpon God for them selues, the State, and the Queenes Maiestie, praying for her highnesse by that meanes deuoutly [Page 58] and heartily many times: I pray God you do the like. But, oratio animae maleuolae non placet Deo: The prayer of a malicious heart neuer pleaseth God.

Martin vvith his bitter stile of malicious Momus dipt in the gall of vngodlinesse, proceedeth in a shamelesse vntrueth touching the Bishops ansvvere to the executors of Allein the Grocer, as though he shoulde flatly denie the payment of a certaine debt, due to the sayde Allein: vvhich is as true as all the rest of Martins vvritings is honest and sober. For bee it that at the first demaunde, the Bishoppe vvas somevvhat mooued to heare his name to bee in the Merchants bookes, vvhich hee euer so precisely a­uoyded, that commonly he sendeth to them vvhom hee hath to doe with, vvarning them to deliuer no­thing in his name, without his ovvne hand or ready money, vsed peraduenture some sharpe vvordes in a matter that was so sudaine and so strange to him Yet most certaine it is, that though not at that time, yet very shortly after, the debt was discharged, as shall be prooued, long before Martins railing booke vvas heard of or seene: ten pound excepted, which the sayde executors for a time respited. But this fel­lovve vvill trauaile farre before he will lacke matter to furnish a lye.

Another mountaine that he maketh of molehils (for such is all his blasphemous buildings) is, that one Benison a poore man, vvas kept in the Clincke I cannot tell howe long, vniustly vvithout cause, &c. The trueth is this: Benison comming from Geneua, full fraught with studie of Innouations, and vtterly emptie of obedience, vvhich Beza that learned Fa­ther had or might haue taught him, as by his Epi­stles [Page 59] appeareah, both to the Queene and the gouer­nors of the Church: set vp in London his shop of dis­obedience, being maried in a contrary order to the booke and vsage of the Church of England, abusing good M. Foxe as hee himselfe in griefe of heart after confessed. After that, the said Benison gathering con­uenticles, and refusing to goe to his owne parish church, seeking to set al in combustion with schisme in the Citie, was long before the B. heard any thing of him, called before Sir Nicholas Woodroofe a graue Citizen, & the Recorder: who found him in such an humour, that they meant to haue sent him to prison. But because hee was of the Clergie, they thought good to commit him to his Ordinarie, who trauai­ling with him most earnestly to bring him to the Church and become orderly, when he coulde pro­fite nothing with him, sent him againe to the Sessi­ons to the Lord Maior and the Iudges. After they had dealt with him, and could finde at his hands no­thing but railing, they sent him againe to the Bi­shop, and he finding him in vnspeakeable disobedi­ence to her Maiestie and her Lawes, offered him the oath, which he contemptuously and spitefully refu­sed. Which being certified according to order, he was sent to the Queenes bench, & was condemned, and thereupon sent to prison. And this is that won­derfull tragedie wherin this fellow so greatly trium­pheth, wishing belike (as his whole Libell seemeth to desire) that no malicious schismatike shoulde be punished for moouing sedition in the lande. But to this vnbrideled tongue, it may be sayd as the Psalme sayth, Quid gloriaris in malitia tua? &c. Where hee courseth the Bishop of London with the lewde lying [Page 60] Epithete of Dumbe Iohn, fetched I cannot tell from what grosse conceite, either as willingly stumbling vpon Dumbe for Don, or for that he preacheth not so oft, as hee and other of his crewe babbling in their verball sermons vse to doe, or from whence else I knowe not, vnlesse it please his wisedome to play with his owne conceite, and minister matter to the Prentises and Women of London, to sport him­selfe in that pretie deuised and newe founde name. If the Bishop shoulde ansvvere for himselfe, I knowe he might say somevvhat after this sort: Good chari­table Martin, hovv olde are you? how long haue you knowen the man? what reports in the booke of Mar­tyrs, in Master Askams booke of his Schoolemaster, and in some learned men that haue vvritten from beyond the Seas, haue you heard of him? Master Foxe saith of him, that hee vvas one of the fiue, and novve onely aliue, that stoode in the solemne dispu­tations in the first of Quene Mary, with a hundred hauberdes about his eares: (the like whereof you threaten now him and others) in the defence of the Gospell, against all the learned Papists in England. For the which hee was driuen into banishment, and there continued for the space of fiue or sixe yeeres, visiting almost all Vniuersities in Italie and Germanie, hauing great conference with the most and best learned men [...] the last being stayed at Iany an vniuersitie erected by the dukes of Saxonie, and shoulde, if he had not come away, had the Hebrewe lecture, which Snepphinus had, intertained by them to reade in their sayd vniuersitie both Greeke & Latin, in the company and with the good loue and liking of those famous men, Flaccus Illyricus, Victorius, Stri­gellus, [Page 61] D. Snepphinus, called alter Luther, vvith diuers others, where belike he was not dumbe. And after comming home, was appoynted among the famous learned men, to dispute againe with the enemies of the religion, the papisticall bishops, and like, that if the disputations had continued, to shew him not ig­norant in all the three tongues, as he will yet if Mar­tin Malapert prouoke him too farre, not to be dumb. Is he dumbe because he vvas the onely Preacher in Leicestershire for a space, as the noble Earle of Hun­tington can vvitnesse? and by their tvvo meanes, that shire, God be blessed, was conuerted & brought to that state that it is now in? which in true religion is aboue any other place, because they retaine the Gospell without contention, which fewe other pla­ces doe. And in Lincolneshire did he nothing? did he not first purge the Cathedrall Church, being at that time a nest of vncleane birdes, and so by preaching and executing the Commission so preuailed in the countrey (God blessing his labours) that not one recusant was left in the countrey, at his comming a­way to this sea of London? Is this to be dumbe? howe many Sermons hath he preached at Paules crosse? sometime three in a yeere, yea, sometime two or three together, being an olde man, to supply some yonger mens negligence.

It is omitted, that Episcopomastix had a fling at the Bishoppe of London for swearing by his faith, wherefore he termeth him a Swag. What he mea­neth by that, I will not diuine: but as all the rest is lewd, so surely herein he hath a lewde meaning. It is to be thought, that the Bishop will take profite here­by, being a man that hath diligently read Plutarke, [Page 62] De vtilitate capienda ad inimico. If it bee an othe, as this gentleman hath censured it, it is not to be doub­ted, but that he will amend it: but if it were lawful, as it may be for any thing Martin can say, to aske his brotherhood, what Amen signifieth, or whether it be an othe: then in his wicked and malicious wishes for the ouerthrow of the Clergie, how oft is he to be found to say Amen? for in the phrase of our speech, by my faith signifieth no more, but, in very trueth, bona fide, in trueth, assuredly, id est, Amen.

It is to be thought, that Martin misliketh to say by his faith, because a railing and slanderous spirite can haue no faith: for where Charitie is away (the soule of all good workes) there can be no faith. Read that of Paul, Charitas non inuidet, non est suspicax, &c. The contraries whereof swell in Martin as venemous humours in an infectious sore.

Among other their reproches, they affirme of the Bishop of Rochester, that hee presented him selfe to a benefice. I doe not thinke it to be true, for that I know it can not be good in Lawe. If he hath procu­red a benefice in way of Commendam (as they call it) it is by lawe allowed, and hath bene done by other.

The bishop of Lincolne is knowen to bee learned and zealous in religion. There are few men toward her Maiestie that haue preached in the court, either oftner times, or with more commendation, or bet­ter liking, as well before he was bishop, as since. It is therefore maruaile, that none in all this time coulde espie his inclination vnto corrupt and Papisticall doctrine, vntill the chickens of the scratching kite [Page 63] yong Martinists, got wings to flee abroad, & cric out vntrueths against euery man that displeaseth them.

If the Bishoppe of Lincolne had not euen of late shevved himselfe in the Commission Court, at the examination of some of them, hee had now escaped this scratch of the lewde lying kite Martin Marpre­late. What his words were I haue forgotten, & yet I heard them deliuered by a learned man that vvas present. For I did not then meane to deale in this cause, but they were nothing soūding to that which the Libell layeth downe. And the person conside­red at whose funerall hee preached, hee could not with comelinesse speake lesse in her commendation then hee did, vnlesse they vvoulde haue had him as rash and furious as themselues, and to enter into Gods secrete iudgement, and openly to condemne her as a reprobate. God may vvorke great matters in a moment.

THE bishop of Winchester is charged vvith cer­taine vvordes vttered in two Sermons the last Lent: the one in the Queenes Chappell, the other at S. Marie Oueries in Southwarke. The wordes of the challeng are these, Like a flattering hypocrite, hee pro­tested before God and the congregation, that there was not in the worlde at this day, nay, there had not beene since the Apostles time such a flourishing state of a Church, as nowe wee haue in Englande. Surely, if hee had vttered these wordes for the state of the Church appoyn­ted by lawe and order, not respecting the faultes of particular persons, it might in Christian duetie bee well defended. But it was not vttered in this man­ner, nor for the matter, nor for the time. The first part of those wordes hee doth not acknowledge at [Page 64] all, for they are purposely inserted to stirre enuie. Thus in deede it vvas deliuered: As for the trueth of doctrine, according to the worde of God, for the right ad­ministration of the Sacramēts, for the true worship of God in our prayer, laide downe in the booke of seruice: since the Apostles age, vnto this present age of the restoring of the gospell, there was neuer Church vpon the face of the earth, so nigh the sinceritie of Gods trueth, as the Church of Eng­land is at this day. These vvords vvith Gods helpe, he vvil iustifie to be true, vpon the daunger, not of his liuing only, but of his life also, against any man that vvil withstand it: and yet therein shall not shew him selfe either desperate Dicke, or shamelesse, impudent or wainscot faced Bishop, as it pleaseth the Libeller to rayle. Neither doth he thinke, that any learned man that fauoureth the Gospell, though he mislike some things and persons novv in present vse, vvill reproue it. The Papists I knovv in deede doe detest the Asser­tion, and thinke their Synagogue blasphemed by it: No refourmed Church can iustly take offence at it. Where the bishop is burdened by this speeche to excuse the multitude of Thieues, Drunkards, Mur­therers, Adulterers, &c. that bee in our Church: nei­ther did his thought conceiue, nor his wordes in­clude any such matter. But what doeth not malice, enuie, and spite vtter against the most innocent per­son that is? The bishop of Winchester hath openly more impugned the vices of this age heere in the Church of Englande, then the vvhole broode of them that are of the Anabaptisticall Conuenticles, and the residue of these Libellers. Woe bee to them (saith Esay the Prophet) that speake euil of good, and good Esay 5. of euill, and put light for darkenesse, and darkenesse for [Page 65] light, sweete for sowre, and sowre for sweete. Dauid had Psal. 120. great cause to crie, domine libera animam meam à labijs iniquis, & à lingua dolosa. And Salomon, cogitatio stulti Pro. 24. peccatum est, & abominatio hominum Detractor. The deuise of a foole is sinne, and all men abhorre the backbiter or Slaunderer. If any man vvill reprooue the Assertion before written, God vvilling he shall be ansvvered, so that he rayle not.

This may be a sufficient answere to the vntrueth fathered vpon the B. of Winchesters words, & that hee is not for the same iustly tearmed Monstrous and flattering hypocrite, speaking against his owne conscience. But I see in these wordes the reproch not only of the bishop, but much more amalicious spite against this Church of England, and that so deepely setled in their hearts, that their eares cannot, without griefe, he are any good spoken of it. Therefore I thinke my selfe in Christian dutie bound, somevvhat farther to follovve this matter, and with some signification of thankefulnesse, to acknowledge and confesse those excellēt blessings, which it hath pleased God, of his great mercies, to bestowe vpon the same, as vvell in King Edward the sixts dayes, as much more in her Maiesties reigne that now is: and first, to beginne with that which is the principall, that is, the sinceri­tie of doctrine, and all branches of true religion re­ceiued, professed, taught, and established in this Realme. In which point, I thinke it very superfluous & needles for me to recite the particular branches, and to make a nevv catechisme, or to pen a new con­fession of the Church of England, seeing they both are so sufficiently performed, that (vvithout enuy be it spoken) there is none better in any refourmed [Page 66] Church in Europe. For a Catechisme, I refer them to that which was made by the learned and godly man Master Nowel, Deane of Paules, receiued and allovv­ed by the Church of England, and very fully groun­ded and established vpon the vvorde of God. There may you see all the parts of true Religion receiued, the difficulties expounded, the trueth declared, the corruptions of the Church of Rome reiected. But this I like not in our Church, that it is lawful to eue­ry man to set foorth a nevve Catechisme at his plea­sure. I read, that in the Primitiue Church, that thing did great harme, and corrupted the mindes of ma­ny simple persons, with soule errours and heresies. I see the like at this day: for thereby many honest meaning hearts are caried avvay to the misliking of our manner of prayer, and administration of Sa­craments, and other orders: vvhereby it is made a principall instrument to maintaine and increase dis­corde and dissention in the Church.

For a sound and true confession acknowledged by this our church, I refer them to that notable Apolo­gie of the English Church, written not many yeeres since, by that Iewel of England, late Bishop of Sarif­burie. Wherein they shal finde all parts of Christian religion confessed & proued, both by the testimony of the canonicall scriptures, and also by the consent of all learned and godly antiquitie for the space of certain hundred yeres after Christ. For the integrity and soundnes, for the learning and eloquence shew­ed in the same Apologie, they (that contemne that notable learned man because hee was a Bishoppe) may haue very good testimonie in a litle Epistle, vvritten by Peter Martir vnto the said bishop, and [Page 67] nowe printed, and in the latter edition set before the same Apologie: where they shall finde that hee speaketh not for himselfe onely, but for many o­ther learned men of the church of Tygure, and other places. Nowe, as this learned Bishop doeth ac­knowledge and confesse for this Church, all trueth of doctrine: so doeth hee reprooue, condemne and detest all corruptions brought into the same, either by the church of Rome, or by any other ancient or newe heretikes, whome he there particularly na­meth: yea, and to the great comfort of all them that are members of the same church, and acknowledge the same confession, hee prooueth and euidently sheweth, that the testimonies of the Scriptures, whereon that confession is grounded, for the true in­terpretation of them, haue the witnesse & consent of all the learned antiquitie, as I haue saide, for cer­taine hundred yeeres. Which I take to bee a very good comfort and confirmation to all honest con­sciences in these captious and quarelling dayes.

That which I meane, I will declare by some parti­culars. What is more euident, certaine and firme for the article of the person of Christ in his Godhead & man­hood, then those things that the ancient Fathers de­creed out of the canonicall scriptures in the Coun­cels of Nice, Constantinople, Ephesus, Chalcedon; & some others against Arius, Samosatenus, Apollinaris, Nestorius, Eutiches, and those heretikes that were termed Mono­tholetes &c? Therefore whosoeuer do teach contrary to the determination of those councels (as some do in these dayes) they do not iustly hold that principal article and foundation of Christian religion.

Moreouer, as touching the grace and benefite of [Page 68] Christ, the beginning whereof riseth from the eter­nall loue of God toward vs, and from the free election to redemption and eternall saluation: and procee­deth to our vse and benefite, by the dispensation of Christ once offred vpon the Crosse, by effectual cal­ling wrought by the holy Ghost in preaching of the Gospell, by our iustification, sanctification, and the gift of perseuerance and continuance in the faith, thereby in the end to obtaine resurrection and eter­nall life: touching (I say) this free grace of God (ano­ther principall ground of Christian religion) what coulde be, or can bee more certainly or abundantly layde downe out of the holy Scriptures, then was determined in the Councels of Carthage, Mileuitane, Aurasicane &c. against the Pelagians, and other ene­mies of the free grace of God in Christ Iesu our Sa­uiour? Especially if you adde the writings of August. and other ancient Fathers for defence of the same.

As to that which is necessarie to be knowen tou­ching the true Catholique Church (a matter of great importaunce euen at this day) vvhat can be more copiously or with more perspicuitie declared, then is by that learned father Augustine, as well in other places, as principally in his bookes against the Donatists?

Likewise, for the matter of the Sacrament of the Lordes Supper, (if simple trueth coulde content men) what is more euident, then that doctrine, which hath bene laid downe by the ancient Fathers, Iustine, Irenaeus, Tertullian, Cyprian, Augustine, Theodo­rete, and a number of other? For proofe whereof, I referre you to B. Iewell, in his worthy booke, where­in he answereth Hardings reply against his 27. que­stions, [Page 69] proposed at Pauls Crosse, &c. I remēber, tou­ching this matter of the Sacrament, Occolampadius, a man of great reading & godlines, saith of S. August. Is primus mihi vellicauit aurem. He did first put me in minde of the true vnderstanding of this Sacrament.

These foure principal Articles I haue laid downe for example, that the Christian Reader may the more easily perceiue vvhat comfort it is to any Church, to haue the grounds of their faith and reli­gion so established vpon the holy Scriptures, that for the interpretation of the same, they haue the te­stimonie & consent of the Primitiue Church, & the ancient learned Fathers. From which Consent they should not depart, either in doctrine, or other mat­ter of weight, vnlesse it so fall out in them, that we be forced thereto, either by the plaine wordes of the Scriptures, or by euident and necessary conclusions following vpon the same, or the Analogie of our faith. Which thing if we shall perceiue, we ought, & safely may, take that liberty that themselues, & espe­cially Augustine hath vsed, & requireth other to vse. Nec Catholicis Episcopis, &c. Wee must not consent (saith De vnitate Eccle. cap. 10 Augustine,) so much as to Catholike Bishops, if they be de­ceiued, and be of opinion contrary to the Canonicall Scrip­tures. Againe, I am not tied with the authoritie of this E­pistle. Contra Cres­con. lib. 2. ca. 31. For I haue not the writings of Cyprian in like esti­mation, as I haue the Canonicall Scriptures, but I measure them by the rule of the holy Scriptures. If I finde any thing in his writings agreeing to the Scriptures, I receiue it with commendation and reuerence: if otherwise, with his good leaue, I refuse it. The like you haue, Epist. 48. 111. & 112. In Prooemio li. 3. de Trinitate, and many other places. Otherwise, to reiect the testimonie of the [Page 70] ancient Fathers rashly, is a token of too much con­fidence in our owne wits. It was noted as a great fault in Nestorius, and a chief cause of his heresie, that contemning the Fathers, hee rested too much vpon his owne iudgement. The like confidence drew ma­ny learned men, and of great gifts, to be Patrons of sundry foule and shamefull errours. How came it to passe, that after that notable Councell of Nice, so many detestable heresies arose against the Deitie & the Humanitie of Christ, against the vniting of both natures, and the distinction of the properties of them? &c. but onely out of this roote, that they con­temned the graue sentences, interpretations, & de­terminations of those famous Confessors and great learned Fathers, as were in the same assembled, and had too much liking in their owne wits & learning. But woe be vnto them (saith Esay) that are ouerwise in their owne conceite. Vigilius in his first booke against Eutyches saith thus. These cloudes of fond and vaine ac­cusations are powred out by them chiefly, which are disea­sed either with the sickenesse of ignorance, and of a conten­tious appetite: and while they being puffed vp with confi­dence of a proud stomacke, for this only cause they reiect the rules of faith, laide downe by the ancient fathers, that they may thrust into the Church their owne wauering deuises, which they haue ouerthwartly conceiued. This sentence, I would our vncharitable accusers & troublers of the Church would well weigh and consider with them-selues. Therfore (good reader) I protest for my selfe, and for the residue of this church, that we dare not in conscience, nor thinke it tollerable, with contempt to reiect the testimonies of antiquitie in establishing any matter of weight in the Church. We leaue that [Page 71] to our hasty Diuines, that in three yeeres study thinke themselues able to controll all men, & to haue more learning then all the Bishops in England: And for this cause vvil they giue no credit to ancient writers against their new found equality. For with them, it is a foule fault once in a sermon to name an ancient fa­ther, or to alledge any testimonie out of his workes.

Novve (good Christian Reader) seeing by the good blessing of God, vve haue all parts of Christian fayth and Religion professed and taught in this Church, and the same grounded vpon the canoni­call Scriptures, vvith the consent and exposition of the Primitiue Church and ancient Fathers: What a vaunting pride is it? (as Cyprian speaketh) vvhat an vnthankefulnesse to God? vvhat vncharitable af­fection toward the Church of their naturall Coun­trey, that they cannot abide any good to be spoken of it? pretending nothing but the priuate faultes and vices of some men, or the disagreeing from them in some orders and partes of Gouernement, which they vvill neuer be able to proue by the word of GOD to bee of necessitie. In other reformed Churches, vvhome they so greatly extolle, and vvould make paterne to vs, haue they not imper­fections? Haue they not foule faults, and great vices among all sortes of men, as well Ministers as others? Surely, their worthiest writers & grauest Preachers doe note, that they haue. And if they woulde denie it, the world doth see it, and many good men among them doe bevvaile it. I vvill not stay in the other blessings of God, vvhere with he hath adorned this Church. I shall haue occasion to speake somewhat more of it hereafter, and God send vs grace, that we [Page 72] may vvith true thankefulnesse acknovvledge it. But this I may not omitte vvithout great note of vn­thankefulnesse towarde our mercifull God, vvhich hath not onely preserued, maintained and defended the State, but also appoynted this Church to be as a Sanctuarie or place of refuge for the Saints of God, afflicted and persecuted in other Countries for the profession of the Gospell: for whome I am persvva­ded vvee doe fare the better at Gods hande. And I doubt not but in that respect, al reformed Churches in other places, feeling the blessing of God by vs, thinke reuerently of our State, and pray to God for vs, as all good men vvith vs ought to doe for them, that the true linke of Christian charitie may sound­ly knitte vs together in one body of right faith and Religion. If some fevve persons thinke amisse of our Church, I impute the cause thereof only to the ma­licious & vntrue reports made by some of our owne Countreymen vnto them. Which persons, if they did vnderstande the true State of this our Realme, would thinke farre othervvise, as diuers of the most graue & learned writers haue already euidently de­clared. This also is not the least blessing of God, as well in the time of K. Edward, as in the reigne of our gracious Soueraigne, that this Church hath had as ample ornamēts of learned men, (Rumpantur vt Ilia Momo,) as the most reformed Churches in Europe, & farre more plentifully then some place, whose state they seeke to frame vs vnto. Only I except those ex­cellēt men, whō God had prepared in the beginning to be the restorers of his Trueth, & doctrine of the Gospel in those parts: Namely we haue had B. Cran­mer, Ridley, Latimer, Couerdale, Hooper, & diuers other, [Page 73] vvhich were no Bishops, as M. Bradford, M. Sanders, M. Rogers, M. Philpot, D. Haddon, &c. Most of vvhich, as they haue left good proofe of their learning in vvriting: so did they confirme the same vvith their blood in the ende. The like I may iustly say of them vvhome God hath sent to restore his Trueth since the beginning of her Maiesties reigne, (hovvsoeuer it pleaseth the Broode of the Martinists to deface them) as Bishoppe Coxe, Pilkington, Grindall, Sands, Horne, Iewell, &c. vvhich haue good testimonie of their learning giuen them by as graue, learned, and zealous men, as any haue liued in this age, among vvhome for certaine yeeres they liued. A nomber of other haue proceeded out of both our Vniuersi­ties, vvhich though Martin Momus will say the con­trary, deserue singular commēdation for their lear­ning, and haue declared the same to the vvorlde in ansvvering and confuting the opprobrious writings of the common Aduersaries. In vvhich their an­svveres (without enuie and displeasure be it spoken) there appeareth as sufficient learning, as doeth in the most workes at this time published by the vvri­ters of forreine Countreies. If Englishmen at this time so greatly dispraysed, vvere giuen vvith like paynes to set foorth the exercises of their studie and learning, as in other places they doe: they vvoulde dravve as good commendation of learning to their Countrey, as most other Churches doe. To vvhich nomber of ours, I adde also some of thē, vvhom cer­taine occasions haue caried away to the misliking of the present state of this Church: vvhich I knowe haue receiued of God singular good giftes, which I pray earnestly they may vse to his glory, and the [Page 74] procuring the vnity & peace of the Church, vvhich our Hastie Diuines of M. M. his brood, seeke to breake and disturbe. This testimonie, I thought my selfe bounde in conscience to yeelde to that Church of my naturall Countrey, in vvhich, and by vvhich, through the mercie of our gracious God, I am that I am. The godly, I trust, vvill interprete all to the best: the residue I looke not to please.

The B. of Winchester is further charged in this maner, He said that men might find fault, if they were dispo­sed to quarrell, aswel with the Scriptures, as with the booke of common prayer. Who could heare this comparison without trembling? Let the Libellers, whatsoeuer they are, re­mēber, Os quodmentitur, occidit animam. At that time, in S. Mary Oueries church, in a large discourse, he did answere the obiections that many make at this day, against the booke of common praier, & towarde the end vttered these words, If it could be without blasphe­mie, they might picke as many & as great quarrels against the holy scriptures thēselues. For euen the best writings are subiect to the slanderous malice of wicked men. This asser­tion was found fault with all, by a Iesuite or Massing priest at that time in the Marshalsey, & therfore the B. the next Sunday following, expounded his mea­ning, and at large shevved, that that might be done, which beforetime was done by a great number: and that he was not so far beside himselfe, as to compare the booke of common prayer vvith the holy scriptures in dignity, trueth, or maiestie: He leaueth such blas­phemous dealing to the Papists, the Family of Loue, & some other Sectaries: but he compared them in this, (as it is before saide) that the Scriptures themselues vvere subiect also to slaunderous and deprauing [Page 75] tongues, and yet not therfore to be reiected, wherof he recited sundry examples. Celsus that heathenish Epicure (against whom Origen writeth) in his booke Lib. 1. con­tra Celsum. called Verax, doth powre out many railing & slaun­derous reproches, not onely against the holy Scrip­tures, but also against the course of Christian Reli­gion: as that they receiued their religion & doctrine of the barbarous Iewes, that is, out of the bookes of Moses and the Prophets. The like did Porphyrius an o­ther Euseb. lib. 6. cap. 19. Philosopher, and in his bookes reprooued the Scriptures in many places: for hee wrote thirtie bookes against Christian religion. That scoffing so­phister Libanius, and his scholler Iulian the Aposta­ta, Socr. lib. 1. cap. 9. vsed the like blasphemies against the Christian faith, and the Scriptures, out of which it was proo­ued, as appeareth in sundrie auncient Writers. Who knoweth not, that some Heretikes reiected the most part of the olde Testament, as false and fabulous? The Valentiniane Heretike, sayeth Ter­tullian, In Praescript. Tertul. Eusebius. Euseb. lib. 4. cap. 28. Epiphanius. Theodor. Quaedam legis & Prophetarum improbat, quae­dam probat, id est, Omnia improbat, dum quaedam re­probat. The Marcionists receiue onely the Gospell of Matthewe, the other they reiect. And likewise they admitte but two Epistles of Saint Paul, that is, to Timothie and Titus, and (as Hierome sayeth) to Philemon. Tatian also depraueth the Scrip­tures, reiecteth the Actes of the Apostles, and picketh sundrie other quarrels against them. There was neuer any Heretike, but that to giue counte­nance to his opinion, hee would seeme to ground it vpon the Scriptures. And what is that but wickedly to father lies vpon the Scriptures? And for this cause you know, the Papists thinke it no sure ground [Page 76] to rest vpon the scriptures onely, affirming blasphe­mously, that the Scriptures are darke, vnperfect, and doubtfull, because they may bee wrested cuery way, like a nose of waxe, or like a leaden Rule. Wherefore, Christi­an charitie and modestie woulde not thus malici­ously and slanderously wrest and wring the words of the Bishop, tending to a good and godly meaning.

Of like trueth it is, that he burtheneth the Bishop of Winchester, to affirme that it was heresie to say, The preaching of the worde was the onely ordinarie way to sal­uation, which he neuer thought, or spake, either thē, or at any other time of his life. But in handling of that controuersie, Penrie spake things so strangely & obscurely, that he seemed to attribute that effect to the preaching of the word only, & not otherwise vsed by reading: And being vrged with that questi­on, by occasion of reading the Scriptures in Chur­ches, his answere was such, as hee euidently shewed himselfe to meane, that that effect of saluatiō could not be wrought by hearing the worde of God read, with some other wordes, giuing suspition of worse matter. And then indeede the B. rose not out of his place, (as these honest men doe carpe) nor spake in such cholerike maner, as they pretend: but quietly said, My Lord, this is not farre from heresie. What were the words that Penry vsed, & especially moued the B. to speake, hee doeth not at this time remem­ber: but sure he is, they were as far from that, which is laide downe in the Libel, as falshoode can be from truth. I wonder that mē which professe God, yea, or that beleeue there is a God, can with open mouth so boldely powre foorth such heapes of vntrueths. Detractor abominabilis est Deo. The counsell of the [Page 77] Prophet is good. He that would gladly see good dayes, let Psal. 34. him refraine his tongue from euill, and his lippes that they speake no guile. The mouth of a malicious man (saith Am­brose) Epist. lib. 7. Epist. 44. is a deepe or bottomlesse pit. The innocent that is too easie of credit, doth quickly fall, but he riseth againe. But the backebiting railer is by his owne craft cast downe head­long to confusion, in such sort, as he shall neuer recouer him­selfe againe. And Bernard, Let not my soule be in compa­nie Super Can [...] Serm. 24. of backebiting tongues, because God doth hate them, when the Apostle saith, Backbiters are odious to God. Eue­ry one that backbiteth, sheweth himselfe voyd of charitie. Moreouer, what other thing seeketh hee by deprauing, but that he whome he backebiteth, may come in hatred and con­tempt with them among whom he is depraued? Wherefore the backebiter woundeth charitie, in all that heare him, and somuch as in him lyeth, doth vtterly destroy him whome he striketh with his tongue.

As for the reproch of want of learning, he will not striue much with them. The Bishop hath not vsed (God bee thanked) to vaunt himselfe of great lear­ning. Neither doth he disdaine to be accounted vn­learned of these men, which many yeeres since con­temned Bishoppe Iewell as a man of no deepe lear­ning, and euen of late dayes coulde say that Erasmus was no Diuine. His prayer is, that the small mea­sure of knowledge, which it pleased God to giue him in the continuance of fiftie yeeres studie, may be im­ployed to the glorie of God, and the benefite of his Countrey. It is knowen fiue and fourtie yeres since, that he was Master of Art, and Student of Diuini­tie, and disputed in that facultie: since which time, hee was neuer drawen from that exercise of good learning. This is his greatest comfort, that since he [Page 78] was a yong man in Magdalene Colledge in Oxford, he hath bene brought vp in the loue of the Gospel, and was reasonablie able to confirme his conscience, & to represse the aduersary, not only by the holy scrip­tures, but also by the writings of the anciēt Fathers, and the best authours of this age since the renewing of the Gospell, as hee hath many honest and learned men witnesses yet aliue. M. Trauers, whome they prefere before him, he knoweth not what he is. He neuer sawe him to his remembrance, but once, and that was at my Lord of Canterburies, in the presence of some honourable persons: at which time the man shewed no great learning. Doctor Sparke is so well knowen to the Bishoppe of Winchester, and the Bishoppe to him, that hee cannot be perswa­ded that Doctor Sparke will affirme, that he did put the Bishop at that time or any other (as they terme it) to a non plus. But vvhatsoeuer hee vvill doe, if the one or the other, or they both, doe make any bragge of a victorie then gotten (as I haue before sayde) surely they doe greatly forget themselues, and declare that Ladie Philautie did bleare their eyes, and made that they coulde not see the right rules of modestie: especially considering, what the wit­nesses were, and what report they haue made there­of to the best of this Lande, which hath not bene made vnknowen to the worlde. It is true that Gre­gorie saith, Superbia lumen intelligentiae abscondit. Pride Moral. 8. Idem. 12. daseleth the eyes of a mans vnderstanding. And a­gaine, Superbi &c. Proud men when they thinke them selues despised, fall by and by to railing. Cyprian, that Lib. epist. 1. Epist. 3. reuerend and learned father, sayth notably. An high and swelling heart, arrogant and proude bragging is not of [Page 79] Christ that teacheth humilitie, but springeth of the spirit of Antichrist. I pray GOD these men may remember these lessons.

AS touching the Gouernment of the Church of England, now defended by the bishops, this I say. When God restored the doctrine of the Gospel more sincerely and more aboundantly then euer before, vnder that good yong Prince, King Ed­ward 6. at vvhich time not the gouernours onely of this Realme vnder him, but a number of other No­blemen & Gentlemen, were well knovven to be zea­lous in the fauor of the trueth: by consent of all the States of this Land, this maner of gouernment that now is vsed, was by law confirmed as good and god­ly. The bishops & other of the clergy that gaue their aduise and consent to the same, vvere learned & zea­lous, bishop Cranmer, Ridley, Latimer, and many other, vvhich after sealed their doctrine vvith their blood, all learned, graue and vvise in comparison of these yong Sectaries which greatly please themselues. M. Couerdale & M. Hooper, neuer thought to be supersti­tious or inclining to Antichristian corruption, were contented to vse the office, authority, and iurisdicti­on of bishops, the one at Exeter, the other at Glocester. Peter Martyr, Bucer, and Iohn de Alasco, graue men, and of great knovvledge and godlinesse, did liue in that state vnder the Archbishops and bishops that then vvere, and vvrote to them most reuerendly, not re­fusing to giue them those Titles, that novv bee ac­compted Antichristian. The like they did to other of late time. Reade the Preface of Peter Martyr, set before his Dialogues against Vbiquity, & see what honourable testimonie hee giueth to bishop Iewell, [Page 80] and what titles he affoordeth him. To condemne all these as Reprobate and Pety Antichrists, were great rashnesse, and such impudencie as ought not in any Christian Church or common weale to bee borne without punishment. When God had marueilously preserued for vs our gracious soueraigne Queene E­lizabeth, & set her in her Fathers seat, being brought vp from her tender yeres, in the instruction of Gods trueth, shee tooke aduise of her most honourable Counsell, Nobles, and learned of the Realme, and e­specially such as were most forward in religion, and with consent of all the States of this Realme, by law receiued, confirmed and established the manner of Gouernment, and other orders of the Church now obserued. The learned men that yeelded their ad­uise and consent to the same, were those reuerend & godly persons, that came lately out of banishment, from the schoole of affliction, & could not so soone forget their Lorde God, and the zeale of his trueth, namely, Master Cox, Grindall, Sands, Horne, Pilkington, Iewell, Parkhurst, and a number of other, vvho vvere after chosen to be bishops, and executed those offi­ces, without grudging or repining of any, vntill a­bout the tenth yeere of her Maiesties raigne, the cu­rious deuises beganne to be more common. Since vvhich time, by the countenauncing of some, they haue greatly increased in strange assertions, & now be come almost to the highest. The reproches there­fore that are giuen to this State by these Libellers, touch not onely the Bishoppes, but the Prince, the Counsell, and the honorable; woishipfull, wise, and learned of the Realme.

As for this question of Church-gouernment, I [Page 81] meane not at this time to stand much on it. For let them say what they lust, for any thing that hath beene written hitherto touching it, it is sufficiently answered. Onely this I desire, That they will lay downe out of the worde of God some iust proofes, and a direct com­mandement, that there shoulde be in all ages and states of the Church of Christ, one onely forme of outward gouern­ment. Secondly, that they will note and name some cer­taine particular Churches, either in the Apostles time, or afterward, wherein the whole gouernement of the Church was practised, onelie by Doctours, Pastours, Elders, and Deacons, [...]nd none other, and that in an equalitie; with­out superioritie in one aboue an other. If this bee done soundly and truely, without any wresting or dou­ble vnderstanding of the places of Scripture: I pro­test they will shake that opinion that nowe I haue of this present gouernement of the Church of Eng­lande. Yet vnder correction (I will not say, that I know) but I am surely perswaded, that they will ne­uer be able to doe it.

Moreouer, I woulde wish them vnfaignedly to de­clare, whether all the Churches at this day reformed in Europe, where the light of the Gospell was first restored, and specially of Saxonie and High Almaine, haue this gouernement, which by these men is nowe required, and none other. If they haue, it is a good preiudice for their cause: if they haue not, it is hard, that the example of two or three Churches shoulde ouer­rule all the residue, in which the light of the Go­spell beganne before them. And it may bee well sayde, Did the Gospell beginne first with you? Wee may not pull downe one Rome and set vp an other. Surely as graue learned mē as most that haue writ­ten [Page 82] in this time, euidently affirme the contrarie, & do make good proofe of this proposition. That one forme of Church-gouernment is not necessarie in al times and places of the Church, & that their Senate or Segniorie is not conuenient vnder a Christian Magistrate.

In Denmarke they haue bishoppes both in name, and office, as it appeareth in certaine Epistles of Hemingius written to some of them. In which hee sayth: They are greatly troubled vvith continuall visitation of their Churches. In Saxony they haue Archbishoppes and bishoppes in office, but not in name. For proofe heereof, I alleadge the testi­monies of that learned man Zanchius in the Anno­tations vpon certaine parts of his confession. In the Church of the Protestants (saith he) in deede they haue bi­shops and Archbishops, which chaunging the good Greeke Pag. 272. names into ill Latine names, they call Superintendents, and generall Superintendents, &c.

The same Zanchius, in the same his confession, hath these words, By the same reason, those thing [...] that were ordained in the church touching Archbishops, yea, and Pag. 170. the foure patriarchs before the Counsell of Nice, may bee excused and defended. These vvordes and some other were misliked by one famous learned man, who wrote to Zanchius of the same. But Zanchius was so farre from altering his iudgement, that in the foresaid Annotations hee writeth a large defence of it out of Bucer, in Epist. ad Ephes. vvhich is also found in a little Treatise, vvhich the same Bucer hath vvritten▪ De vi & vsu Ministerij. And Zanchius in the same place shewed the reason why hee is so grounded in that opinion. I beleeue (saith hee) that those things which were concluded and determined by the [Page 83] Godly Fathers assembled in the name of the Lorde, with common consent and without contradiction to the Scrip­tures, proceede from the holie spirite of GOD: and therefore I dare not inconscience improoue them. And what is more certaine by the Histories, Councels and wri­tings of the Fathers, then that those orders of the Mini­sters, of which wee haue spoken, haue bene receiued and al­lowed by the common consent of Christedome? And I pray, who am I, that I should reprooue those thinges, which the whole church hath allowed? Neither durst all they that bee of our time (hee meaneth the learned men of Germa­ny) reprooue the same.

In the foresaide place of his Annotations, when he hath spoken of the gouernement of the churches of Saxony, he addeth touching other places, Euen there Pag. 273. where they haue neither the good Greeke names, nor the euill Latine termes: yet haue they certaine chiefe men, in whose handes well neere is all authoritie. Seeing then we agree in the things, why should we haue controuersie about the names and titles?

This man vndoubtedly knewe the gouernement of all the Churches in Germany. For hee had beene a reader and teacher in diuers of them. He had bin in Geneua▪ he taught at Argentine eleuen yerees: after at Clauenna foure yeres: Again after that, at Heidelberge ten yeeres: And lastly, by Cassimire appointed at his town at Newstade, where yet he liueth an olde man, if God of late hath not taken him out of this world.

Those places of high Almaine, wherein most zea­lous preachers and learned men haue remained, & with whome in doctrine wee most nighly agree, haue not one maner of gouernment, nor formes of Vide Gualte­rhm in 1▪ ad [...] Cor. cap. [...] 5. &c. Discipline. In Tyg [...]e it is wel knowen, they haue no [Page 84] Senate of Elders, nor thinke it tollerable vnder a Christian Magistrate: nor the Discipline by Ex­communication, which they more mislike. I thinke it be not much differing at Berne (one of the gretest Churches) as I gather by Aretius in sundry places. At Geneua, and some other places, especially such as haue had their beginning from thence, they haue a gouernmēt not much vnlike that platforme, which is desired to be with vs, and is nowe in Scotland. I might say the like for some ceremonies & outward orders. In Saxony and at Basile they kneele at the Lords Supper. At Tygure they sit, and it is brought to them: In other places they go and receiue it, for the more expedition, as they passe.

The like libertie and diuersitie vse they in some other externall things, which I am not willing for some causes to lay downe in writing. All those Churches, in which the gospell in these dayes, af­ter great darkenesse, was first renewed, and the learned men whome God sent to instruct them, I doubt not but haue beene directed by the spirite of God to retain this liberty, that in external gouern­ment, & other outward orders, they might choose such as they thought in wisdome and godlinesse to bee most conuenient for the state of their Country, and disposition of the people. Why then shoulde this libertie, that other Countries hauevsed, vnder any colour bee wrested from vs? I thinke it there­fore great presumption and boldenesse, that some of our nation, and those (whatsoeuer they thinke of themselues) not of the greatest wisedome and skill, shoulde take vpon them to controll the whole Realme, and to binde both prince & people, [Page 85] in necessity of conscience, to alter the present state, and to tie themselues to a certaine platforme deui­sed by some of our neighbours, which in the iudge­ment of manie wise and godly persons is most vnfit for the state of a kingdome, or to bee exercised vn­der a Christian Prince that defendeth the Gospell, as in part, experience already hath taught in some. I pray God they looke not further, and haue not a deeper reach, then good subiectes that loue their Prince and countrey, should haue.

Lastly, I would wish them (leauing the long dis­courses where unto Doctor Bridges was drawen by some of their strange and intricate assertions) they woulde briefly without corruption lay downe his arguments and allegations, touching the supreme authoritie of the Prince, and the superioritie of bi­shops, and modestly, and soundly answere the same, not reiecting the testimony of the ancient Writers and Historiographers, especially such as were with­in 400. yeeres after Christ, so farre as they may bee Testes temporum. For if they shall otherwise deale, and seeke to shift off the matter with reproches, scoffes, and slaunders: they wil discredit their cause, and make good men thinke, that the spirite with which they are carried, is not the milde spirit of Christ, but the spirit of him that is condemned for the father of lying, murdering and slandering from the beginning.

The reason that mooueth vs not to like of this platforme of gouernment, is, that when we on the one part consider the thinges that are required to be redressed, & on the other, the state of our coun­trey, people, and common weale: we see euidently, [Page 86] that to plant those things in the Church, will drawe with it so many, and so great alterations of the State of gouernment, and of the lawes, as the attempting thereof might bring rather the ouerthrowe of the Gospell among vs, then the ende that is desired. The particulars hereof in some fewe things, in steade of many doe here follow, and hath bene opened to you before, if reasonable warning would haue serued.

First, the whole state of the lawes of this Realme will be altered. For the Canon lawe must be vtterly ta­ken away, vvith all offices to the same belonging: which to supply with other lawes & functions with­out many inconueniences, wilbe very hard. The vse and studie of the Ciuil law wil be vtterly ouerthrow­en: For the Ciuilians in this Realme liue not by the vse of the Ciuill law, but by the offices of the Canon law, and such things as are within the compasse ther­of. And if you take those offices and functions away, and those matters wherewith they deale in the Ca­non Lawe: you must needes take away the hope of rewarde, and by that meanes, their whole Studie. And matters of Tithes, Testaments, and Matrimonie, iudgements also of Adulterie, Slaunder, &c. are in these mens iudgements meere temporall, and therefore to bee dealt in by the temporall Magistrate onely: Which, as yet haue eyther none at all, or very fewe lawes touching those things. Therefore the Tem­porall and Common lawe of this Realme, must by that occasion receiue also a very great alteration. For it will bee no small matter to apply these things to the Temporall lawe, and to appoynt Courts, Of­ficers, and maner of processe and proceedings in iudgement for the same.

[Page 87] Beside this, the Iudiciall law of the Iewes, especi­ally for such offences as are against the lawe of God, must bee brought into this Common weale. For to this opinion doe they plainely incline. For they say already flatly, that no Magistrate can saue the life of a blasphemer, stubborne Idolater, murderer, Adulterer, Incestuous person, and such like, which God by his Iudiciall lawe hath commaunded to be put to death. The same assertion must haue like aucthoritie for the contrary, that is, that a Magi­strate ought not to punish by death those offences that God by his Iudicial lawe hath not appointed to be punished by death, and so may not our lawes pu­nish theft by death, nor diuers other felonies: and so some of them haue openly preached. The lawes also mainteining the Queenes supremacie in gouerning of the Church, and her prerogatiue in matters Ecclesiasti­call, as vvell Elections as others, must be also abroga­ted. Those lavves likevvise must bee taken away, whereby Impropriations and Patronages stand as mens lavvfull possession and heritage. In these Impropriati­ons and Patronages, as I doe confesse, there is Lamen­table abuse, and vvish the same by some good Sta­tute to bee remedied: so howe the thing it selfe can vvithout great difficultie and danger be taken away, being so generall as it is in the state of this Realme, I leane to the iudgement of the vvise and godly.

The lawes of England to this day, haue stoode by the aucthoritie of the three Estates: vvhich to al­ter now, by leauing out the one, may happily seeme a matter of more vveight, then all men doe iudge it. If there vvere no more then this one thing, vvhich hitherto I haue spoken of, that is, the alteration of [Page 88] the state of all the lawes of this Realme: I thinke there is no wise man but seeth what daunger may followe in these perillous times, not onely by fulfil­ling the thing, but also by offering to doe it.

It hath beene alwayes dangerous, to picke quar­rels against lawes setled. And I pray God, that the very rumour hereof, spread by these mens bookes, haue not already bred more inconuenience, then without hurt will bee suppressed: I may not put all that I thinke, in writing.

The fourme of finding of Ministers by Tythes, must with the Canon lawe be abolished. For it was not vsed in the gouernment of the Apostles time, nor a great many of yeeres after, and therefore may seeme Papisticall and Antichristian. There must bee some other order for this deuised. Which, with howe great alteration it must bee done, and how hard it will be to bring to good effect, I thinke there is no man but he seeth: For the liuings of bi­shoppes and Cathedrall Churches, (whereat they carpe) though they were all that way bestowed, will not serue the third part.

If this gouernment, whereof they speake, be (as they say) necessary in all places: then must they haue of necessitie in euery particular parish one Pastor, a cōpany of Seniors, & a Deacon or two at the least, and all those to be found of the parish, because they must leaue these occupations, to attend vpon the matters of the church. But there are a number of pa­rishes in England not able to find one tollerable mi­nister, much lesse to find such a company. The reme­dy hereof must bee, to vnite diuers parishes in one, wherof this inconuenience will follow, that people [Page 89] in the countrey must come to Church, three, foure, or fiue miles off: whereas now they that dwel in the same town, can scarcely be forced by any penalties of Law orderly to come vnto the church, to seruice or sermons, so that they will growe to barbarisme in many places.

Whereas it is required, that the people shoulde choose their Pastours, Elders, and Deacons: it is greatly to be feared, that it wil be matter of schisme, discord and dissension in many places: or that one or two busie heads shall leade the residue to what purpose they will, to the great disquieting both of the Church and of the common weale. Examples heereof did commonly appeare in the olde Chur­ches, while that manner of Election did continue, as the ecclesiasticall histories in manie places doe declare. And that inconuenience caused Princes and bishops so much to intermeddle in that matter. The common people through affection and want of right iudgement, are more easily wroght by am­bitious persons to giue their consent to vnwoorthy men, as may appeare in all those offices of gaine or dignity, that at this day remaine in the choice of the multitude, yea, though they be learned.

Men doe knowe by experience, that parishes, vpon some priuate respect, do send their Letters of earnest commendations for very vnfit and vnable persons: whereby it may bee gathered, what they would do, if the whole choise were in their handes, especially, being so backwardly affected toward the trueth of religion, as a great part of men are. They will aunswere (perhappes) that they shall bee ouer­seene by the Pastours neere about them in a parti­cular [Page 90] Synode, and forced both to be quiet, and al­so to make more fitte elections. But vvho seeth not vvhat matter of trouble this vvil be, vvhen vpon the occasion almost of euery election, they must haue a particular Synode? And if the parish vvil not be ru­led (as surely many vvil not) then must they bee ex­communicated, and appeale made vnto the Prince and Magistrate. And that vvhich passeth novv with quietnesse, and vvith a little amendment may bee vvell vsed, shal be continuall occasion of broile and trouble, whereto this nation is more inclined vpon light causes, then any other.

Moreouer, that vvhich is most of all pretended for this manner of common Election, that they may knovee their minister, and thereby haue the better liking of him, can not possibly bee brought to passe, vnlesse they vvill imagine, that euery pa­rish shall haue within it selfe a Schoole or Col­ledge, where those shall bee brought vp, that shall bee preferred to the ministerie among them. But howe possible that is to bring to passe among vs, let anie man iudge. If their ministers shall come vnto them from the Vniuersities or other schooles, they shall haue as little acquaintance with them, as now they haue, and farre greater occasion of partiall sutes, then nowe there is. So that inconueniences by this meanes shall bee increased and not reme­died.

That euery parish in Englande may haue a lear­ned and discreete minister, howsoeuer they dreame of perfection, no man is able in these dayes to de­uise, how to bring it to passe, and specially when by this change of the clergie, the great rewards of lear­ning [Page 91] shall be taken away, & men thereby discoura­ged to bring vp their children in the studie of good Letters. Furthermore, who seeth not howe small continuance there shall bee in the Vniuersities, to make men of any profound knowledge, whē the ve­ry necessity of places, shall drawe men away before they come to any ripenesse? the effect whereof, is partly perceiued at this day already, & much more would be, if their deuise should take place.

Touching the inconuenience of Discipline by excommunication onely, which they so much crie for, how it will be of most men contemned, and of how smal force it wil be to bring to effect any good amendment of life, some learned men of this age in their workes set foorth to the vvorlde, haue at large declared. I let passe, that experience teacheth, that men of stubburnnesse vvil not shunne the company of them that be excommunicated, and then must they bee excommunicated for keeping of compa­ny vvith them, and so will it fall out, that more vvill be excommunicated, then in Communion: where­of vvhat deformities and inconueniences vvil arise, Saint Augustine doeth reach vs. The loosenesse of these dayes requireth Discipline of sharper lavves by punishment of body and danger of goods: which they doe, and vvill more feare, then they vvill ex­communication. And, God bee thanked, (if men would be contented with any moderation) we haue a very good manner of discipline by the ecclesiasti­call commission, vvhich hath done, and doeth daily much good, & would do more, if it were more cō ­mon, & men would take more pains in it. But this is that which they be most grieued with, because they [Page 92] are not doers in it themselues.

The deciding of matters in controuersie by the Pastours and Elders of the Church, beside that it will interrupt the course of the lawes of the realme, it will be great occasion of partiall and affectionate dealing, and thereby of further strife and discorde, and a matter of schismes and diuisions, as is to bee perceiued aboundantly in the Ecclesiasticall Wri­ters. For some will incline to the one part, and the residue shall be wrought to fauour the other: which hath beene the principal roote of al schismes in the Church, yea, and thereby of many heresies. Wee must not onely looke in these corrupt times, howe vprightly men should deale, but cōsider by present experience of sundrie persons and places, howe af­fectionately they do deale in some like matters, and thereby gather what they will doe, when they haue greater authoritie. This order was good, where the church was in persecution vnder tyrants: but where the assistance may be had of a Christian Prince, or Magistrate, it is neither necessarie, nor so conueni­ent, as it may be otherwise. Surely common electi­on of ministers, and this deciding of matters in con­trouersie by a multitude, will breede greater strife and contention, then without danger will bee ap­peased.

Furthermore, their whole drift, as it may seeme, is to bring the gouernement of the Church to a De­mocracie or Aristocracie. The principles and reasons whereof, if they bee made once by experience fa­miliar in the mindes of the common people, and that they haue the sense and feeling of them: It is greatly to bee feared, that they will very ea­sily [Page 93] transferre the same to the Gouernement o of the common weale. For by the same reasons [...] they shall be induced to thinke that they haue iniu­rie, if they haue not as much to do in ciuill matters, as they haue in matters of the Church, seeyng they also touch their commoditie and benefite temporally, as the other doeth spiritually. And what heereof may follow, I leaue to the iudgement of other. The way hereof is alreadie troden foorth vnto them by some that haue written and spoken in that matter: Which speeches I woulde bee loath to touch particularly, because I thinke diuers of them not to haue any meaning to indure that se­quell. But men must consider, not onely what they meane presently themselues, but what other may gather vpon them hereafter. Cyprian, Hillarie, and other ancient writers, did not meane so ill in some things that they left written, as some Heretikes fol­lowing did father vpon them, vsing their sayinges, as the groundes of their false and erronious do­ctrines. The Preachers of the Gospell in Germanie, at the beginning, were farre from the meaning to mooue the people to rebell against their Gouer­nours: but some part of doctrine vndiscreetely vttered by diuers of them, speaking against some abuses, gaue a great occasion thereof to the griefe of all good men, in such sort, as they were not able by any perswasion to quiet them, vntill it had cost a hundred thousand of them their liues. The loose­nesse and boldnesse of this time in many, may iustly cause some feare that the like will happen hereafter among vs. Anomber of other like inconueniences I might lay downe in this place, and diuers of them [Page 94] of as great weight as these. By these fewe, some taste may be taken of the residue. But I will now returne in a word or two to the Martinist againe.

NOw because M. M. is so notable a paynter of bi­shops visages, & can purtrey them al with faces of seasoned wainscot: it were good for him in some table to behold his owne ougly shape, that he & his children may learne to be ashamed of themselues. I sawe his figure drawen and set forth in a table when I was a yong man: the paynter was one very nigh of his kinne: His name was Lucian. The figure vvas this, An ancient man of some authoritie sate vpon the iudgement seate: hee was like Mydas that coue­tous King: for hee had long eares like an Asse, and had sitting on eche side of him a woman: the name of the one was Ignorance, the other was called Ielous Suspition, which two made him very rash in credite. Then commeth in M. Martin M. otherwise called Calumniator, a false accuser, trimmed handsomelie for his better credite, and not a wrinckle awrie in his garment: but seemed somewhat to halte and not to goe vpright: his eyes and gesture fierce and fierie. In his left hand, he caried a flaming firebrand to note his furie. With his right hand he drewe by the haire of the head a yoong man, his name was Innocencie, who lifted vp his handes to heauen, pro­testing before ood that he was giltlesse in the cause. There folowed two or three, much like to schollers: their names were Dolus, Fraus, Insidiae. These clapped their Master on the backe to encourage him. And because Master Martin will be a Gentleman, he had a treader before him, an olde fellowe: his eies were [Page 95] fierce, his face thinne & withered, his whole coun­tenance much like to one pined away with melan­choly & fretting furie. His name was Liuor, that is, cankred malice, or enuie: A little behinde followed dolefull Dame repentance in mourning apparell, and looking backe with shame and teares goeth to meet Lady Truth, comming somewhat after. In the toppe of the Table this sentence was written, Whosoeuer slaundereth honest men, shall come to iust punishment. In the lovver part is this, Nothing can bee safe from the backbiting tongue. Rounde about was this vvritten, Beware thou neyther slaunder nor giue eare vnto the back-biter. Flee slaundering both with thine eares, & with thy tongue. He that giueth faire countenance & light eare, en­courageth a backebiter. If Martin that delighteth so much in himself, would discreetly behold this table, I trust he would diminish some part of his folly. But for that it liketh Martin, not only to be a false accu­ser, but also a rash & credulous iudge with his long asses eares receiuing euery vntruth that is told him, he may behold himselfe in al the parts of the Table. The best aduise that I can giue you, is out of Chryso­stome. Let discretion & truth sit as iudges ouer your owne Hom. A [...]. Matth. soule and conscience. Bring foorth before them, all thine offences. Lay downe what punishement is due for euery of them. Say continually this vnto thy selfe, How durst thou do this? How durst thou do that? &c. If thy conscience will refuse this, and prie vpon other mens faults, say vnto her, Thou sittest not here as iudge of other, but to answere for thy selfe. What matter is it to thee, if this or that man of­fend: looke to thine owne steps, blame thine owne doing, & not others. To the descriptiō of a detractor or backe­biter, are these properties. First, he is malicious, and [Page 96] studieth to hurt others, and sometimes purposely doeth hurt himselfe, the sooner to hurt other. Se­condly, his soule and life is lying. Thirdly, he is an hypocrite and a Dissembler, and pretendeth a zeale of iustice and pietie, to colour his malice. Lastly, he is a Serpent byting secretly, and fleeth knowledge. These properties learne by the complaintes of Da­uid in sundry of his Psalmes. Deliuer me O Lorde, from the naughtie, and from the wicked man, which deuiseth euill in his heart. They haue sharpened their tongues like Serpentes: the poyson of Aspes is vnder their lippes. The mouth of a backbiter is full of cursed speaking: vnder his tongue iss sorowe and griefe. Hee lyeth in wayte in secrete places, to destroy the innocent. Hee lyeth lurking as a Lyon in his denne, to rauish the poore. He falleth downe & hum­bleth himselfe, that the poore may fal into his nette. Reade the tenth Psalme, and diuers other. The residue of their malicious & more then ruffiāly raylings, toge­therwith Histrionical mockes & scoffes, too immo­dest for any Vice in a Play, are not meetefor any ho­nest man to meddle with: and therefore are retur­ned ouer to the Libellers themselues, as vnfallible tokens of that spirite, with which they are ledde to these outragious dealinges. But it is nowe time to answere those quarrels that are made generally a­gainst all Bishops.

Obiection. But let vs see what is layde downe against the Bishoppes and chiefe of the Cleargie. First is, that The obiectiō of the coue­tousnesse and Simonie of Bishops. they are exceeding couetous, and set to sale the libertie of the Gospel, and the vse and Discipline of the Church, like Simo­niakes and Prelates of the Church of Antichrist: yea, that in Simonie and sale of the Gospell, they are nothing behinde the Bishop of Rome.

[Page 97] Answere. Surely, this is a grieuous and an horrible accusa­tion in the eares of any christian Magistrate: and if it be found true, the offendours not vvorthy to liue in this Common vvealth: Or if it be false and slaun­derous, the Accuser not meete to escape vnpuni­shed. The example of the slaundering the Ministers of the Church, is a matter more dangerous, then in these daies it is esteemed. But as touching the thing it selfe, I am of opinion, that no man of meane lear­ning, or any experience, hauing regarde of his cre­dite, vvould vndertake to iustifie such an accusation in the hearing of any honest mā. For, this I dare say, and vpon hazard of that is most deere vnto mee in this world wil proue, that where the state of this our Church of England doeth leaue to an euill disposed bishop one occasiō of the practise of Simony, & co­uetous oppression of the people, that the B. of Rome had fourtie. For a taste hereof, I referre the meaner learned to the common places of Muscul. cap. Qua­re Musc. de mi­nist. verbi Dei. coniugium ministris ademptum. The better learned, I knovve, are better able of thēselues, to make further declaration out of their own lawes, decrees, & regi­sters, commonly read of all them that are desirous to knovv the trueth, & not by ignorance, to exagge­rate infamie, by false & vniust reportes. Yea, the ve­ry histories of this Realme can vvitnesse, that by Si­mony & couetous oppression, the bishops of Rome haue had yeerely out of this Realme more money, then at that time the reuenevv of the Kings crovvne did extend vnto, or at this day (as I thinke) all the bi­shopricks in England be worth. For Mat. Paris. vvri­teth, Matth. Paris. that in the time of king Henry the 3. the Pope [Page 98] had yeerely out of this Lande 60000 markes: vnto which if you doe adde his like dealing in Germanie and other countreys, you shall perceiue the value to be inestimable. And surely I am of that hope, and in my conscience I think it to be most true, that all the Bishops in this land, by Simoniacal practise and co­uetous oppression, doe not gaine the hundred part thereof. And if it doe rise to that value, it is a great deale too much: yea, if it be one peny, it is wicked, and by no good man ought to be defended, & much lesse by them to bee practised. I hope well of all, al­though I wil not take vpon me to excuse all: But for some, I assuredly know, & in my conscience dare de­pose, that since they were made Bishops, they haue not wittingly gained that way, one twenty shillings. Therefore in equalling the bishops of Englande in the practise of Simonie vvith the Pope of Rome, there must needs be great oddes in the comparison, and the whole speech may well be called Hyperbole, that is, an vncharitable amplification, surmounting all likelihood of honest and Christian trueth.

Obiection. But somewhat to giue countenance to an euill slaunder, it will be sayde, that the Bishop of Rome practized Simonie by al meanes that he had, & our bishops, by as many as they haue.

Answere. Oh, a worthie reason. Is this to iustifie so shame­ful a slaūder of the church of God, vnder a christian Princes gouernment? Is that Christian Preacher and Bishop, (if any such be) that vseth Simoniacall practise in two or three points of smal importance, and litle value in grieuousnesse of offence before God and the vvorlde, to be equalled to the head of [Page 99] Antichrist, and the principall enemy of the Gospel, practizing the same in a thousande of great weight and vnestimable value? I cannot but wish more cha­ritable hearts to them that will take vpon them the zeale and profession of the Gospel. Let sinne be bla­med, euen in them that fauour the word, and chiefly the Clergie: but yet so, as trueth will beare, and mo­destie with Christian charitie doeth require, lest in much amplifying of small offences, you become in­struments not onely to discredit the parties blamed, but also to ouerthrowe the doctrine that they teach. There ought to be great difference betweene Chri­stian Preachers & writers inueighing against Anti­christ and his members enemies of the Gospell, and zealous professors, blaming & reprouing the faults of their owne Bishop and Clergie in the estate of a Church by authoritie setled. The one part is kindled with an earnest zeale & detestation of the obstinate patrones of errour and idolatrie: the other shoulde bee mooued onely with a charitable sorowe and griefe, to see Preachers of the trueth not to declare in life that, which they vtter to other in doctrine. They that by humane frailtie offende in blemish of life onely, are not with like bitternesse to bee hated, harried, rated and defaced, as they that with obsti­nate and vnrepentant hearts, offend both in life and doctrine, and to the face of the worlde shewe them-selues aduersaries of the truth. Christ after one ma­ner blameth the Scribes & pharises, & after another he reprooueth the ignorance, the dulnesse, the ambi­tion and carnal affection of his owne Disciples that followed him. But I pray you, let vs consider the particular proofe of this generall accusation, and [Page 100] odious comparison, Surely they are so trifling, that I am ashamed to stay vpon them, and yet I must needes speake a word or two of them. The Church of England retaineth a good and necessarie order, that before the celebration of marriage, the Banes should be asked three seuerall Sabboth dayes.

Obiection. This order (saith the aduersarie and accuser) is by The first proofe of Couetous­nesse. Dispensing with banes. Dispensation abused, and by our Bishops solde for money.

Answere. The order I thinke very good and meete to bee obserued in a Christian Church, and not without good cause to be altered: and yet doth it not beare any necessitie in Religion and holinesse, whereby mens consciences should be wrung or wrested. But I will demaund of the accuser, whether there be not some cases, wherein, the circumstances being con­sidered, this matter may bee dispensed withall a­mong Christians? And if there bee (as no reasona­ble man can deny) then I aske further, whether there bee any lawe in this Church of Englande, whereby, with the authoritie of the Prince, it is granted, that a Bishoppe may in such conuenient cases dispense with this order? And if there bee such lawe of the Church and of the Realme: I marueile, howe it can be counted Simonie, or couetous selling of the li­bertie of the Gospell, to dispense with it.

Obiection. Yea, but if the order be good, why is it not kept vnuiolably? if it be euill, why is it solde for money?

Answere. The order is good, no man can deny it, or without good cause alter it: but there is no externall order so [Page 101] necessary, but that authoritie may in some conside­rations lawfully dispense therewith. It was a good order and cōmandement of God, that none but the Priests should eat of the shew bread, and yet in a case of necessitie, Abimelech the hie Priest, did dispense 1. Sam. 21. with Dauid & his company in eating the same bread. The external obseruation of the Sabboth day was a good order, and a commandement streightly giuen by God: and yet we read that the Iewes in necessitie Maccab. did breake it, and fought on the Sabboth day. And Marke 2. Matth. 12. Christ himselfe defended his Disciples, that on that day did bruise Corne and eate it. Therefore by law­full authoritie, such orders may bee dispensed with, and not deserue iust reproofe, much lesse the crime of Couetousnesse and Simonie.

Obiection. Yea, but the dispensations are solde for money: for some haue for writing, and other for sealing, and my Lord so gran­ting &c.

Answere. By as good reason may they excuse any Iudge, or chiefe officer in this Land of extortion and bribery: because his Clearkes and vnder officers take money for the writing & dispatch of Processes, Writs, and other like matters, where of happily some small por­tion commeth to the Iudge or chiefe officer him­selfe, and the same also warranted, and made good by the lawes of this Realme. If either Ecclesiasticall Ministers or other officers and Magistrates, shall by extortion wrest more, then by order is due: there li­eth lawfull remedie and sharpe punishment for the same. And in all societies and common weales that euer haue bene, aswell among Christians as other, it [Page 102] hath bene counted lawfull, that the Ministers to higher officers, aswell Ecclesiasticall as other, should haue lawfull portions and fees allowed them for such things where in they trauell. Therefore, how this may be imputed to Bishops as Simonie, and sale of Christian libertie, I see not.

Obiection. They will say, Dispensations for Banes, for greedinesse of money, are granted more commonly then they should be.

Answere. If that be true, I praise it not, I defend it not, I ex­cuse it not: and I thinke the fault more in inferiour Officers, then in Bishops themselues. But in whome soeuer the fault be, that cannot be so great and hai­nous, that Bishoppes of England may iustly bee ac­counted Antichristian Prelates, Petie Antichrists, Subuice-Antichrists &c. as some in the heate of their zeale, doe tearme them. But God I trust, in due time, will coole their heate with the spirite of mildenesse and gentle­nesse. If many Bishops haue gained by this kinde of Dispensatiō, I maruaile. Surely I know some, that ne­uer receiued pennie in that consideration, but haue giuen strait charge to their inferiour officers, neuer to dispense with that matter, but vpon great and weighty cause: & such order is now generally taken. But (good Christians) here is the griefe, that moueth all this grudge: that euill persons, when, either to cloke their whoredome, or to preuent another of his lawfull wife, or some other like purpose, will marrie without orderly asking in the Church, they bee for the same conuented & punished by the magistrate: This they be grieued at, & count it great extremitie: [Page 103] for, because they see the lavvfull Magistrate, vpon good considerations sometime to dispense with this order, they thinke it as conuenient for them vvith­out leaue, of their ovvne heads to vse the same, to the satisfying of their vnlavvfull lust, or other lewde affection. For such is novv the state of this time, that vvhatsoeuer an Officer, specially Ecclesiastical, may do by lawful authoritie, the priuate subiect thinketh he may doe the same, at his owne vvill and pleasure. And if he be brideled thereof, why then it is Lordli­nesse, Symonie, Couetousnesse, and Crueltie. And I pray God, the like boldenesse grovve not tovvard other Officers and magistrates of the Common vveale al­so. Surely, vve haue great cause to feare it: for the reasons vvhereon they ground their doings, may be applied as vvell to the one, as to the other.

Obiection. Another Argument of couetousnesse in bishops The second proofe of couetousnes forbidding of Mariage. is farre vvorse, as it is said, then the former: that they prohibite marriage at certaine times, most contrary to Gods worde: that is (say they) a Papistical practise, to fill the Clear­gies purse: yea, it is a doctrine of Antichrist, and of the de­uill him selfe, prohibiting Marriage euen in Laye men, con­trarie to S. Paules wordes, who sayth, Marriage is honourable Heb. 13. in all persons.

Answere. Surely, for my part I confesse, and before God and the vvorlde protest, that in my conscience I thinke, that who soeuer forbiddeth Marriage to any kinde of men, is tainted vvith the corruption of An­tichristian doctrine, and hath his conscience seared with an hot iron, bearing the marke of the beast spo­ken of in the Apocalypse: but I am clearely resolued Apoe. 13 [Page 104] that the Bishoppes of Englande are free from any touch of that opinion, and doe account it no lesse then a token of Antichrist noted by Daniel, to pro­hibite lavvfull Matrimonie. Their doctrine openly taught and preached, and the practise of their life doth shevve it to be so, that no man vnlesse hee bee blinded with malice, vvill impute that errour vnto them. Who seeth not, that by exercise of mariage in their ovvne persons, they cast themselues into the displeasure and misliking of a great nomber, in that onely they bee married, contrary to the corruption of the Popish and antichristian Church? Where­fore, I pray you (good Christian readers) weigh and consider with your selues, what vnchristian and hea­thenish dealing this is toward the ministers of God, of purpose onely to deface them, and bring them in misliking by sinister interpretations, to cast vpon them the filth and reproche of that corrupt doctrine of Antichrist, vvhich most of all other they doe im­pugne in their teaching, and withstand in their do­ing. Is there feare of God in those hearts that can doe this?

Obiection. Why? (they will say) It is euident that Mariage is prohi­bited by them at certaine times of the yere, and thereby occa­sion giuen to weake & fraile persons, to fall into whoredome and fornication, or to burne in their consciences with great danger of their soules.

Answere. Vndoubtedly this must needs be thought a capti­ous and rigorous interpretation, to say that a stay of mariage for certaine daies and weekes, is an vnchri­stian forbidding of mariage, & vvorthy so grieuous [Page 105] blame, as is cast vpon bishops for it. For then it is a Popish disorder also, and Antichristian corruption, to stay marriage for three weekes, vntill the Banes bee asked: for in that space, light and euill disposed mindes, may easily fall to offence. And yet this order both is, and ought to bee accounted of them, a godly and neces­sary order in the Church.

Obiection. They will ansvvere, that it is Popish and superstitious, to tye the order of Marriage vnto any time or season, more then other. For the thing beeing good and lawfull by the worde of God, why should it bee (say they) assigned to any time or place? There is no place more holy then Paradise was, nor no time so good as was before Adam fell by his dis­obedience, &c.

Answere. I ansvvere, if any man appoynt Marriage to bee vsed at this or that time and place, for conscience sake, or for holinesse, as though the time or place coulde make the thing eyther more or lesse holy, surely I must needs condemne him as superstitious, and cannot thinke well of the doing, though all the bishoppes in Englande shoulde affirme the contra­rie. For to make holy, or vnholy, those things that God hath left free, and bee of them selues indiffe­rent, is one of the chiefe groundes of all Papisticall corruption. But I suspect no bishop in this Realme to be of that iudgement, and I dare say there is not. A thing left by Gods lawe free and indifferent, may bee accounted more conuenient, comely, and de­cent, at one time and place, then at another: but more holy it cannot bee.

All meats are free at all times by the law of God: for nothing is vnclean that is receiued with thankesgiuing: [Page 106] neither doeth any thing that goeth into the mouth defile a man. And yet because it is now a Positiue law in this common vveale, not for holinesse, but for orders sake: it is not so comely and conuenient for an Eng­lishman to eate flesh on Fridayes and Saturdayes, or in the Lent, as it is at other times.

Obiection. Heere they will crye and say, that both the one law and the other is superstitious and naught, and proceeded both out of the Popes mint, and there were coyned, and had their begin­ning, and therefore that the Bishops doe wickedly, and like to popish Prelates, that so retaine in the Church and common weale, the dregs of Antichristian corruption.

Answere. This is the voice & opinion of them only, vvhich thinke not any thing tollerable to be vsed, that hath bin vsed in the church before time, were it of it selfe neuer so good. These vvill haue no Font, but chri­sten children in basons. They wil weare no caps nor surplices: many of them vvil not vse the old pulpits, but haue nevv made: they wil not accept a collect or praier, be it neuer so agreeable to the vvord of God. I maruaile, that they vse the Churches them selues, then which, nothing hath bin more prophaned with superstition and idolatrie. They should do that Opta­tus Mileuitanus writeth, that the Donatists were wōt to do, that is, when they obteyned a Church, vvhich before had bene vsed by Catholikes, they vvoulde scrape the walles therof, and breake the Communi­on tables & cups. But it may appeare, that the lear­ned father August. vvas not of that opinion. For in his epistle vvritten to Publicola, a question was moo­ued vnto him, whether in destroying the idoles tem­ples, or their groues, a Christian might vse any part [Page 107] of the wood, or water, or any other thing that did apperteine vnto them: His answere was, that men might not take those things to their priuate vse, least they run into suspicion, to haue destroyed such pla­ces for couetousnes: but that the same things might be imploied in pios & necessarios vsus. But I recite not this, to defend that law, whereby mariage for a time is forbidden. For I thinke it not a matter of such ne­cessitie, neither is it so greatly pressed, as they pre­tend. I thinke there is no lawe remaining, that is so little executed, as that is.

The other law of forbearing flesh on Fridayes, in Lent, and other dayes, for the state of our countrey I thinke very conuenient, and most necessarie to be vsed in Christian policie. I woulde to God those men, that make so small accompt of this lawe, had heard the reasons of the grauest, wisest, and most expert men of this realme, not only for the mainte­nance of this Lawe, but also for some addition to be made vnto it. How God hath placed this land, there is no reasonable man but seeth: The Sea are our walles, and if on these walles we haue not some rea­sonable furniture of ships, we shal tempt God in lea­uing open our countrey to the enemy, and not vsing those instrumēts, which God hath appointed. There is no state of men, that doeth so much furnish this realme with sufficient numbers of mariners for our nauie, as fishers doe. And how shall fishers be main­tained, if they haue not sufficient vtterance for those things, for which they trauell? And howe can they haue vtterance, if euery daintie mouthed man, without infirmitie & sickenesse, shall eate flesh at his pleasure? They cannot pretend religion, or restraint [Page 108] of Christian libertie, seeing open protestation is made by the lawe, that it is not for conscience sake, but for the defence and safetie of the realme. There­fore this crying out against this lawe, is not onely needelesse, but also vndiscreete and factious.

Obiection. But there bee other matters that more nighlie The crime of making vnlearned Ministers. touch the quicke, and if they be true, can receiue no face of defence. They make lewde and vnlearned Mini­sters for gaine: they maintaine pouling and pilling courtes: they abuse the Churches discipline, &c.

Answere. As touching the first, if they make lewde Mini­sters, it is one great fault: if they doe it wittingly, it is farre a more heinous offence: if they do it for gaine, it is of all other most wicked and horrible, and in­deede shoulde directly proue deuilish simonie to be in them. That some lewde and vnlearned ministers haue bene made, it is manifest: I will not seeme to defend it: I woulde they had had more care herein, that the offence of the godly might haue bene lesse. And yet I knowe, all their faults in this are not alike, and some haue smally offended herein. And in them all, I see a certaine care and determination, so much as in them lyeth, to amend the inconueni­ence that hath risen by it. Which thing, with professours of the Gospell, shoulde cause their fault to bee the more charitably borne, least they seeme not so much to haue misliking of the of­fence, as of the persons themselues, for some o­ther purpose, then they will bee openly knowen of. But if they shoulde doe, as they be (I trust) vniustly reported of, that is, to make lewde and vnlearned [Page 109] Ministers for lucre and gaine: truly, no punishment coulde be too grieuous for them. Which way that should be gainefull to Bishops, I see not.

The Clarke or Register, I knowe, hath his fee al­lowed for the writing of letters of Orders: but that euer Bishop did take any thing in that respect, I ne­uer heard, neither thinke I, that their greatest ene­mies be able to proue it vpon many of them. There­fore this may goe with the residue of vncharitable slanders. Or if there hath bene any one such euil dis­posed person that hath so vtterly forgot his duetie and calling, that eyther this way, or any such like, in making of Ministers hath sought his owne gaine and commoditie: it is hard dealing, with the reproch thereof to defame the innocent, together with the guiltie, and to distaine the honestie of them that ne­uer deserued it. There is no Magistrate in this land so sincere and vpright in his doings, but that by this meanes his honesty and good name may be defaced.

Obiection. It will bee sayde that all this is but a glose or colour, to hide and turne from you those great crimes that you are iustly charged withall. For the worlde seeth, and all men crie out a­gainst you, that you, to the great hurt and hinderance of the Church, vpholde and maintaine an vnlearned ministerie, and wil not suffer any redresse or reformation to be made therein. Hereby commeth it to passe, that the people of God bee not taught their duetie, eyther to God, or to their Prince: but, by their ignoraunce, are layde foorth as a pray to Sathan. For, by that occasion, they bee ledde away to euill with e­uery light perswasion that is put into their heads, either a­gainst God or their prince, so that it may bee iustly thought that all those mischiefes that of late haue fallen foorth, haue sprung out of this onely roote, aswell in them that haue slidde backe and reuolted from religion, as in those that haue [Page 110] conceiued & attempted the wicked murthering of our gra­tious Prince, and bringing in of a stranger to sit in her roy­all seate. You are therefore the principall causes of all these mischiefes.

Answere. This is surely a grieuous accusation: but God, I trust, will iudge more vprightly, and regard the in­nocencie of our hearts, in these horrible crimes laid to our charge. These accusers, to satisfie their misli­king affection towarde our state, not onely suffer themselues to bee deceiued with false and captious reasons, but dangerously also seeke to seduce other. Logicians, among other deceitfull arguments note one principally, A non causa vt causa, that is, when men, either to praise, or dispraise, doe attribute the effects of either part to some things or persons, as causes therof, which indeed are not the true causes. Which false reasoning hath done great harme at all times, both in the Church of God, and in common weales. After the ascension of Christ, whē God sent his Apostles and other holy men to preach the Gos­pell of our saluation in Christ, and the same was a­mong men vnthankfully receiued: God did cast sun­dry plagues & punishments vpon them, as dearth and scarcitie, famine & hunger, the pestilence, and sundry other diseases, warre & tumult, earthquakes and great deluges in sundry places. The causes of al this, very slāderously & blasphemously they imputed to Christian Religion, and therby raised those dreadfull persecutiōs, which at that time were exercised against the Christians.

This errour was the cause that Saint Augustine wrote his notable worke De ciuitate Dei, and that Orosius, by the counsell both of Saint Hierome and [Page 111] Saint Augustine, vvrote his historie: vvherein he an­svvereth this false argument, and shevveth that God in all times, had sent the like plagues for the sinnes and offences of mankinde, and for the reiecting of his vvorde and trueth.

In the fourtie foure Chapter of Ieremie, The Ievves deceiue themselues with the like argument, to confirme their conceiued superstition and idola­trie. But we will do (say they) whatsoeuer thing commeth out of our owne mouth: as to burne incense to the Queene of Heauen, & to powre out drinke offerings vnto her as we haue done, both we and our Fathers, our Kings & our Prin­ces in the Cities of Iudah, and in the streetes of Hierusa­lem: for then had we plentie of victuals, & were well, and felt no euill. But since wee left off to burne incense to the Queene of Heauen, and to powre out drinke offerings vnto her, we haue had scarcenesse of all things, & haue bene con­sumed by the sword and by the famine. In these vvordes you see, to the hardening of their owne hearts, they attribute the good giftes of God to their idolatrie, and their dearth and trouble to the preaching of Ie­remie and other Prophets, vvhich indeede were not the true causes thereof. In like maner reason rebelli­ous subiects in common vveales, when they seeke to make odious the Princes & gouernors vnder whom they liue, vniustly imputing to them the causes of such things, wherwith they finde thēselues grieued.

So reasoned the rebels in the time of King Richard Walsingham the second, against the King, against the Counsell, and chiefe Nobilitie of the Realme, against the Lavvyers, and all other States of learning, & there­fore had resolution among them, to haue destroyed and ouerthrovven them all, and to haue suffered [Page 112] none other to liue in this Realme with them, but the Gray Friers onely.

Seeing therefore this manner of reasoning is so perillous, it behooueth all them that feare God, and loue the trueth, and will not vvillingly be caried into errour, to take diligent heed that they be not abused herewith. And so I pray God they may doe, vvhich at this time so earnestly seeke to make odious the state of the Clergie of England, imputing to them the causes of those things, vvhich they most detest and abhorre.

For if they vvill see the trueth, and iudge but in­differently, they shall finde that there is no such vn­learned Ministerie, as they complaine of: neyther such vvant of preaching, as may iustly prouoke the wrath of God, to send such plagues & punishments vpon vs, as they recite. This I dare iustifie, that since Englande had first the name of a Christian Church, there was neuer so much preaching of the vvorde of God, neuer so many in number, neuer so sufficient and able persons to teach and set forth the same, as be at this day, hovvsoeuer they be defamed and defaced. There bee, I confesse, many vnlearned and vnsufficient Ministers: but yet I take it to bee cap­tious and odious, in respect of them to name the whole Ministerie vnlearned or ignorant. For the simplicitie and charitie of Christian iudgement, doth giue the name of any Societie, according to the better part, and not according to the vvorse.

There were in the Church of Corinth, many euill persons, aswel in corruption of doctrine, as wicked­nesse of life: and yet Saint Paul noteth that Church to bee a reuerend and holy congregation. The [Page 113] Church of Christ militant heere in earth, hath al­wayes a great number of euill mixed vvith them that be good; & oftentimes the worse part the grea­ter: yet were it reprochfull and slaunderous to call the Church vvicked. In like sort may it vvell bee thought vncharitable, to call the ministerie of the Church of England ignorant, when that (thenkes be to God) there bee so many learued and sufficient preachers in this lande, as neuer vvere before in any age or time, and the same adorned with Gods ex­cellent good giftes, and comparable to any other Church refourmed in Europe. If men would cast so curious and captious eyes vpon the Ministers of o­ther countreyes, and note the blemishes and imper­fections in them, as they doe in our owne: I am per­swaded (vnder correction) they would not thinke so meanely of the state of the Ministerie of England, as they doe. But this is the generall disease of vs Eng­lishmen, to haue in admiration the persons and states of other foreine countreyes, and loath their owne, bee they neuer so commendable or good. I speake not this, to note with reproch any refourmed Church in forreine countries, or to diminish the commendations of those excellent giftes, which it hath pleased God plentifully to powre downe vpon them, as the first renuers and restorers of the Gospel in this latter age, to whome, in that respect, we ovve great loue and reuerence: But yet they see and ac­knowledge, that they haue imperfections, and can­not haue churches in this world without blemishes. Notwithstanding it is not free among them, no not for the best learned, or of greatest authority, in pub­like speech or vvriting, to vtter those things vvhich [Page 114] may tend to the generall reproche of their Church or common weale, as it is commonly vsed vvith vs at this day: Or if they doe, they are sharpely dealt vvithall for the same. For, as vvise gouernours, they see, that such doings is the very seede of dissenti­on, discorde, and faction; the very pestilence of all Churches, common vveales, and societies. Where­fore in most Churches, they doe tollerate some im­perfections setled by order, at the beginning, least by change of lavves, there shoulde bee greater in­conuenience.

Obiection. Yea but all their Ministers are learned and able to teach.

Answere. Of that I doubt: & in some places, by good testi­mony I know it not to be true. That is easie to be had in a free Citie, that hath no more congregations, but those that be within the Citie, or within a fevve villages about, vvhich is not possible, in so great a kingdome as this is, replenished with so many Vil­lages almost in euery place, as scantly you haue two miles vvithout a Towne or Village inhabited.

And yet, that men doe not conceiue euill opi­nion of the Bishops, for that which cannot bee re­medied: it behooueth the vvise and godly to con­sider, that the state of this Church is such, as of ne­cessitie there must bee some of very meane abilitie, in comparison of that perfect rule of a Minister that S. Paul requireth.

It is wel knowen, as it is before recited, that there be a number of parishes in this Realme, the liuings vvhere of are so small, that no man sufficiently lear­ned, will content himselfe vvith them. In some one [Page 115] meane shire there bee aboue foure score Chappels to be serued, onely by Curates, with very small sti­pends. To place able men in them, is vnpossible: For neither sufficient number of learned men can be had, nor, if there coulde, woulde they be conten­ted to bee to such places appoynted. And to leaue those parishes and places vnserued of common prayer, and administration of the Sacraments, were an inconuenience as great on the other part: For it bringeth men to an heathenish forgetfulnesse of God. To ease this matter by combinations and ioyning of many parishes together (as some de­uise) besides other inconueniences, the thing is not in the Bishops authoritie, nor possible for him to doe, Euery parish hath a sundrie patrone, which wil neuer bee brough to agree to that purpose, and to forgoe their patrimonie and heritage. Nowe to at­tempt the matter, by making a law for that purpose, woulde be occasion of so great troubles and altera­tions, as would draw with them more inconnenien­ces, then would stand with the safe state of this com­mon weale, as the wiser sort doe see, and were easie for me to declare, if it were pertinent to this matter here to lay them downe in writing. The only reme­die that necessitie beareth, is, to tollerate some of the meaner sort of Ministers, hauing carefull consi­deration, so much as diligence can doe, that the same may be of life & behauiour, honest, and godly, and such at the least, as may bee able to instruct the parish in the Catechisme. And surely, I hope, by the care of the Bishops, that they haue alreadie vn­dertaken, this thing will be, either altogether, or in a good part brought to effect ere long time passe.

[Page 116] Obiection. But some will say, that all this is but a cloake of colourable reason to hide an vnexcusable fault. For that no necessitie can excuse a man, to breake the law of God: and Gods holy com­mandement is vttered by Saint Paul, that among other pro­perties, 1. Tim. 3. a Minister shoulde bee Aptus ad docendum, that is, able to teach, and therefore no Bishop can bee borne with, in ma­king an vnlearned Minister. For he may not doe euill that good may come thereof.

Answere. For answere hereunto, it cannot bee denyed, but the rule which Saint Paul giueth, is an exact rule, 1. Tim. 3. Tit. 1. and such an absolute description of a Minister, as is according to Christian perfection: and therefore that all Ministers ought to bee correspondent to the same: And so much as they want thereof, they lacke of their perfect state. Yea, and ecclesiasticall gouernours shoulde carefully see, so much as hu­mane frailtie and the miserable state of this worlde will suffer, that al Ministers of the Church of God be such. And when they doe faile heerein, they of­fend, and goe from that perfection that the worde of God requireth. But yet I doubt not, but God of his great mercie in Christ our Sauiour will gra­tiously consider, that he hath to doe with flesh and blood, and that euen his best children liue not here in an heauenly state, but in a miserable and wret­ched world, and specially when hee seeth, that they offend not of negligence or malicious wickednesse, but are carried with the necessitie of this earthly frailtie. For if GOD shoulde measure all things done in his Church by the perfect rule of his word, who should be able to stand before him? We [Page 117] may not therefore, either condemne other, or esteeme our selues condemned before God, if through the frailtie of the worlde, we be not able to frame all things in his Church to such perfectnesse, as his holy word appoynteth.

As the description of a Minister, deliuered by Saint Paul to Timothie and Titus is perfect, so doth it containe many branches & properties to the num­ber of (I thinke) twentie or aboue: As, that he must bee vnreproueable, the husband of one wife, watch­ing, temperat, modest, not froward, not angrie, one that loueth goodnesse, righteous, holy, harberous, apt to teach, holding fast the wholesome worde ac­cording to doctrine, able to exhort with wholsome doctrine, and conuince them that say against it, not giuen to much wine, no striker, not giuen to filthie lucre, gentle, no quarreller, not couetous, one that can rule his owne house, keeping his wife and chil­dren in honest obedience, not a yong scholler least hee be puffed vp with selfe liking, well reported of, graue, not double tongued, holding the mysterie of the faith in a pure conscience.

If they will admit no Ministers as lawful, but such as shall haue fully all these properties: Surely they will cut from Churches the greatest part, or all the Ministers that they haue. Euen that one propertie which they so greatly call vpon, as of all other most necessarie, that is, that hee shoulde be apt to teach: that is, as Saint Paul expoundeth himselfe, to be suf­ficiently able to teach them that bee willing, and to conuince the aduersarie: If it be pressed to the ex­tremitie and rigour thereof, it comprehendeth so much, as it will exclude a great many of Ministers [Page 118] and Preachers, which in their measure doe good seruice in the Church of God.

The best writers that euer I did reade vpon that, say, That to the performance of the same, a man must haue readie knowledge in the Scriptures, the vnderstanding of the tongues, the reading of the ancient Fathers, and histories of antiquitie. If a great many of them woulde looke into their owne bosomes, and measure themselues by this rule of sufficiencie: they woulde not iudge so rigorously of other, nor be so rash to condemne them.

Wee see in the Scriptures, that God sometime beareth with breach of his cōmandement, falling by Exod. 29. the necessitie of our fraile life. God gaue in charge, as before is sayde, that none shoulde eate of the Shew-bread, but the Priestes: And yet in necessitie Dauid did eate of it, though he were no Priest. 1. Reg. 21

The Machabies fought on the Sabboth day con­trary to this commandement, Thou shalt keepe holy the Sabboth day: and yet it is not read, that God was ther­fore displeased with them, or tooke punishment of them, though the Scripture mention, that one with­out Num. 15. necessitie gathering stickes on the Sabboth day, was stoned to death.

Christ himselfe may seeme to giue the reason for their defence, when he saith, The Sabboth was ordei­ned for man, and not man for the Sabboth. Mar. 2.

Yea, in a morall cōmandement of God touching mariage, we see God to vse a maner of dispensation, in respect of the frailtie of mans nature. The Scrip­ture saith precisely, Quos Deus coniunxit homone sepa­ret: and yet in the lawe, wee finde this dispensation Deut. 24 or qualifying thereof. When a man hath taken a wife, [Page 119] and married her, if she finde no fauour in his eyes, &c. then let him make a bill of diuorcement, and put it in her hand, and send her out of his house.

Of this mercifull bearing of God with the breach of his commandement, Christ shevveth the reason, Math. 19. saying in this wise. For the hardnesse of your hearts God suffered you to put away your wiues, but from the beginning it was not so.

Heere we learne that our gracious and mercifull God, for the shunning and auoyding of a greater mischiefe among stubborne people, suffered his seruant Moses to giue foorth a more fauourable in­terpretation of his iust and perfect Lavve, and to suffer diuorcements in such cases, as the right and rigor of his iustice in itselfe, had forbidden.

This haue I written, not of purpose to incourage men to breake and alter the Lawes and ordinances of God, but rather to comfort those consciences, whith in this case may bee troubled, and to put a­way that opinion, wherewith some are led to thinke that that Congregation is not vvorthie the name of a Christian Church, nor meete vvherein a good Christian man shoulde abide as Minister, where all things are not reformed, to the perfect rule of Gods holy worde.

Surely the auncient Fathers of the primitiue Church doe not seeme to be of that iudgement. For they did all find fault with many enormities in their time, as vvell in outvvarde ceremonies, as corrupti­on of life, yea, & in some point of doctrine also: and yet it is not read that they did therefore separate themselues from the Churches, or thinke that they could not as faithfull Ministers serue in them. [Page 120] Saint Augustine sheweth of himselfe, & of Saint Cy­prian very notably, as in many places, so chiefly a­gainst the Donatists who were infected with that er­rour: Aug. de bap­tis. contra Donatist. lib. 4. cap. 9. but most plainely of all other places, De Bap­tismo contra Donatistas, Lib. 4. Cap. 9. Where at large he disputeth this question: which place is vvorthie diligent reading and consideration.

Cyprian had blamed the Bishops and Ministers Cypr. de lap. in his time, of Couetousnesse; Extortion and Vsurie. And yet saith Saint Augustine, Cyprian writeth vnto An­tonianus, that before the last separation of the wicked and the Godly; no man ought to separate himselfe from the vnitie of the Church, because of the mixture of euill per­sons. What a swelling pride is it (sayeth hee) what a for­getting of humilitie and mildenesse, what a vaunting arrogancie, that hee can thinke himselfe able to doe that which Christ woulde not permit to his Apostles, that is, to separate the weedes from the Corne? &c. Yea, and S. Paul himselfe as before I haue saide, iudgeth the Church of Corinth, an honorable & blessed Church of God, though there vvere in the same not onely some ble­mishes and imperfections, but many great & enor­mious faultes. Wherefore, to returne againe to my purpose, though our Bishops through the necessitie of time, neither at the beginning had, nor novv can haue perfect good Ministers in euery parish within their charge: I see no cause, vvhy they may not vse such as vvith their best diligence they may haue, e­specially if they order the matter so, as the fault bee not in their ovvne negligence or corruption. The causes why an vn­learned Mi­nisterie is not the occasion of backe sli­ding &c.

That you may the better conceiue, that an vnlear­ned Ministery for want of preaching of the Gospel, is not the cause of the backesliding and reuolting of [Page 121] so many in these dayes, nor of sundry other incon­ueniences imputed to the same: you shall easily vn­derstand, if you will call to your remembrance, that when there were fewer Preachers and lesse teach­ing by great oddes, then oflate yeres hath bene, the people did not reuolt as now they doe. There is therefore some other cause, if we will with vpright mindes looke into it. There were fevver Preachers and lesse teaching in the dayes of that King of bles­sed memorie Edward the sixt, and yet did not the people then reuolt, as novv, although the refor­mation of the Church was then but greenely set­led. They had the same imperfection and want of Ministers, which wee haue novv, and that in greater measure: in so much as they were faine to helpe out the want with reading of Homilies, as you knowe. Which deuise, although it be greatly misliked and inueighed against in these dayes, as intollerable: yet did that reuerend and learned father M. Bucer high­ly commend the same, and shewed his good liking thereof, willing moe Homilies to bee prepared for that purpose. And vvhat were they that were then Preachers, and in the state of gouernment of the Church? Surely such persons as did diligently ob­serue those orders in outwarde thinges, vvhich the Bishops now, for feare of further inconuenience, desire and studie to maintaine. In the first ten yeeres of her Maiesties most gracious reigne, there was little or no backsliding from the Gospell, in compa­rison of that now is: yet was there not then so much preaching, by the halfe, nor so many Preachers in the Church of England by 1000. as now there are. And since that time (I speake of good experience, [Page 122] and better knowledge then gladly I would) that in diuers places where there hath beene often prea­ching, and that by learned & graue men, there haue bene many that haue reuolted, and litle good effect declared among the residue. You will aske me then, what I thinke to be the true cause thereof? Surely, the causes are many: but I will note vnto you onely two or three, that bee of greatest weight. First, to The first cause why the Gospell prospereth not so well here. haue the fruites of the Gospell setled in the consci­ences of men, and declared in their liues: It is not sufficient to haue often and much preaching, but also to haue diligent and reuerent hearing. Though the Preachers be neuer so learned and discreet, if it bee not heard as the worde of God, it is to no pur­pose. But in these dayes, as in all other, men be easi­ly induced to disburthen themselues, and lay the whole fault vpon the Ministers and Preachers.

Obiection. Oh, say they, if wee had good and zealous Bishoppes, and godly Preachers, such as the Apostles were: vndoubtedly this doctrine of the Gospell woulde haue had better successe, and would more haue preuailed in mens hearts. For they are not zealous, nor seeme to bee mooued with the spirite of God: therefore it cannot be, that they should moue other.

Answere. Though this reason seeme somewhat plausible to some kind of men, and to be of great force to ex­cuse the common people: yet I aduertise all them, that haue any sparke of the feare of GOD in their hearts, that they take heede of it, & beware, that, to their own great dāger, they be not caried away with it. For it hath bene seldome or neuer heard or read, that the people of God among whom true doctrine hath bin preached (as the Lorde be thanked it hath [Page 123] bene with vs) did euer vse such allegations for their ovvne excuse and defence. It hath beene alwayes the pretence of the reprobate and wicked, to colour their owne obstinacie, and contempt of Gods word, vvhen they vvere offered the light of the Gospell and called to repentaunce. But that these kinde of men may not flatter and deceiue themselues: I let them vnderstande, that the Scriptures in no place teach them, that the offences and faultes of the Mi­nisters, are alwayes the onely cause, why the word of God doth not take place in mens hearts. It is more commonly, and almost alvvaies imputed to the way­wardnesse, vnthankefulnesse and obstinacy of the people that heare it. Therefore it vvere good for alsortes of men, of what calling soeuer, to looke into their owne bosomes, & carefully to consider, whether the fault thereof be not in themselues. For they knowe right vvell, that the master may bee learned and diligent, and yet the scholler not thriue, by reason of his owne dulnesse. The Physition may bee honest and skil­full, and the obstinate Patient make light of his vvholesome counsaile. The seede may be good, and the seede sower a paineful and skilfull husbandman, and yet the fruite not to bee ansvverable to his tra­uell, because of the naughtinesse and barrennesse of the ground. This our Sauiour Christ teacheth vs in the parable of the Seede-sovver. Matth. 13. The Sower (sayth he) went foorth to sowe his seede, and some fell in the high way, that is to say, into the heartes of them that vvere continually trampled vvith vvic­ked and vngodly cogitations, so that the seede coulde not sinke into their hearts, but by those birds of the deuill, vvas caried avvay vvithout fruite. [Page 124] Some fell into stonie ground, that is, into such hearts as wanted the good iuice and moysture of Gods holy spirite: and therefore when the heate of persecution ariseth, or some great temptation assaulteth them, their zeale is withered, and they reuolt from the trueth. Some fell into busshie ground, that is, into the mindes of them, that were troubled with the cares of the worlde, with the loue of riches, and with the pleasures of this life, which wholly choked vp the good seede of the Gospell of Christ, so that it could not in any wise prosper and bring foorth fruite. Heere you may perceiue, that for one fourth part of good grounde, that yeeldeth fruite of the doc­trine of God, there are three greater partes of euill ground, wherein it nothing at all prospereth. But in these our dayes amongst vs, we haue a fourth sort of men, which obstinatly at al refuse to heare the word of God, and do shut vp their eares, not onely against preaching, but against priuate exhortation also. If there were lesse store of these euill groundes in this land at this day, vndoubtedly wee should see more successe of the Gospell, and more ample fruite of our teaching then novve wee doe. It were good for men to looke that these quarrellings at other mens liues, bee not one of the coardes of vanitie that Esay speaketh of. Woe be to them (saith God by his holy Esay. 5. Prophet) that drawe on iniquitie with coardes of va­nitie, and sinne, as it were with a Cart-rope, that is, Woe bee to them, that imagine excuses and cou­lours, to nouzell and mainetaine them selues in contempt of Gods vvorde, and vvant of repen­taunce. Let men take heede of such dealing, that such Coardes of vanitie pull not on iniquitie so fast, [Page 125] that it draw them to the vtter contempt of God and his trueth. Example where of is seene at this day, in too many, to the griefe of all good mens hearts: For the schoole of Epicure, and the Atheists, is mightily increased in these days. The like effect Esay noteth to haue fallen out among the Iewes, at that time. For this he maketh them to say in derision of the prea­ching of the Prophets, Let God make speede, and hasten his worke, that wee may see it. Let the counsell of the holy one of Israel drawe neere, and come, that wee may knowe it. And in like manner dealeth the wicked in Ieremie Chapter 5. They haue denied the Lorde, and sayde, It is not hee. Tush, the Sword, and the plague shall not come vpon vs, neither shall we see it. The threatnings of the Pro­phets are but wind, & the true word of God is not in them. They vtter their owne fantasies, and these things shall come vnto themselues. Euen with like contempt and derisi­on, many at this day abuse the Preachers of Gods worde. When we lay before them the terrible threatnings of Gods wrath and indignation, if they reuolt from the trueth of the Gospell, or suffer the same to bee betrayed into the hands of the enemie, saying, that God wil for sake them: that he wil take his defence from them: that he will set his face against them: that he will bring strangers vpon them to destroy their countrey and possesse their great landes and goodly buildings: Oh, say they, These Preachers make great outcries: they put strange expectations into the peoples heads: they are vndiscreete: they medle with matters, which doe not appertaine vnto them, if matters goe amisse, the greatest fault is in them: selues. But I haue sufficiently spoken of this maner of intertaining of Ministers alreadie, & shall speake of the same hereafter.

[Page 126] The second, and in deede a chiefe cause of back­sliding The second cause of backsliding. and reuolting, is the schisme, faction and dis­sention, vvhich for the space of these fifteene or six­teene yeeres, hath exceedingly growen, betweene the Ministers and Preachers of England. For the like hath in all ages bene a cause to many, of falling, both from the trueth of God, and to wickednesse of life. Basile speaking hereof, saith, Ob haecrident incre­duli, fluctuant qui modicae sunt fidei, ambigua est fides ipsa. The effects of this schisme hath bene (as in part I haue declared in other partes of this treatise) First, that not only in sermons publikely, but also in com­mon table talke priuately, yea, and in writing and treatises spredde abroade into all mens handes wic­kedly, vehement and bitter inuectiues haue beene made against the Bishoppes and other Preachers of the Church of England, to the discredite not only of their persons, but also of the doctrine which they haue taught. Yea, the whole state and gouernment of this church, the Liturgie and booke of Common prayer, and the administration of the Sacraments established by Lavve and authoritie, the externall rites and ceremonies layde downe onely for order sake, haue beene publikely misliked, depraued and condemned, as directly contrary and repugnant to the worde of God. Men haue not onely deliue­red foorth these inuectiues against the whole state of our Church, and all the partes thereof: but in the face of the vvorlde, against Lavve, against au­thoritie, haue taken vpon them to alter all thinges according to their ovvne pleasure: Which dea­ling, you may bee sure, cannot bee vvithout great offence of an infinite nomber, as the worlde eui­dently [Page 127] seeth it hath beene. Moreouer, many per­sons, both vndiscreete and vnlearned, because they will not bee accompted Dumbe dogs, haue taken vp­on them to preach without license or triall: and en­tring into discussing of matters nowe in controuer­sie betweene vs and the aduersarie, haue handled them so coldly, nakedly, and vnperfectly, that many haue beene grieued to heare them, & some brought in doubt of their consciences, which neuer doub­ted before. Many strange Assertions, either plain­ly false, or as Paradoxes, true in some rare and ex­traordinarie sense, haue beene by sundry persons, and some of them well learned, vttered and taught, to the troubling of many mens mindes, and speci­ally such as were not able to reach to the depth of them. As for example, that it is a grieuous offence to kneele at the receiuing of the Communion. A gentleman of good countenaunce hath affirmed to my selfe, that hee woulde rather hazard all the land hee had, then bee drawen to kneele at the Commu­nion. An heauie burthen to lay vpon a mans con­science, for an externall gesture. The doctrine of the Lords Supper, hath bene so slenderly taught by some, that a number haue cōceiued with themselues, that they receiue nothing but the externall elements, in remembrance that Christ died for them. And these their cogitatiōs haue they vttered to other to their great misliking. Priuat baptism, yea, & publike also, if it be ministred by one that is no preacher, hath bin so impugned, as if it were no sacrament at all: where­by questiōs haue bin raised by sundry persons, what is become of them that were neuer baptized other­wise: Or whether it were not necessary, that all such [Page 128] persons, as are certainly knovven, not to haue recei­ued any other baptisme, thē that was priuatly done, ought not to bee baptised againe, because the other is esteemed as no Sacrament?

The article of the common Creed touching Chri­stes descension into hell, contrary to the sense of all ancient writers, hath bin strangely interpreted, and by some, with vnreuerent speeches flatly reiected. These and a number of such other, haue vndoubted­ly bred great offence, and wounded the hearts of an infinite number, causing them partly to reuolt to Pa­pistry, partly to Atheisme, and neglecting of all Re­ligion, as is seene by the liues of many, to the excee­ding griefe of all them that feare God and loue his trueth. As I haue talked with many Recusants, so did I neuer confer with any that would vse any speech, but that he hath alleadged some of these offences to bee cause of his reuolting. And some haue affirmed flatly vnto me, that in seeking to presse thē to come to our Church and seruice, we do against our owne consciences, seeing our most zealous preachers (as they be taken) openly speake and vvrite, that as well our seruice, as the administration of the sacraments, are contrary to the word of God. I beseech Almigh­tie God of his great mercie, that he vvill open the eyes of them, vvhich thus eagerly haue striuen a­gainst the present state of this Church, to see vvhat hurt and hinderance hath come to the profession of the Gospell, by these vncharitable and neede­lesse contentions. And vndoubtedly, if God moue not the heartes of the chiefe Rulers and Gouer­nours to seeke some ende of this Schisme and fa­ction, vvhich nowe renteth in pieces this Church [Page 129] of England: it cannot bee, but in short time for one Recusant that now is, wee shall haue three, if the in­crease of that number, which I mention, be not grea­ter. For I doe heare and see those things, that it grie­ueth my heart to consider. What hurt and trouble Satan hath at all times raised in the Church of God by occasion of dissention and discorde, mooued not only by heretikes & false teachers, but also by them, vvhich othervvise haue bene good and godly Chri­stians: the Ecclesiasticall Histories doe euidently declare. What should I recite the Schisme between the East and West Churches, for the obseruation of the feast of Easter, vvhich continued a great num­ber of yeeres, and grevv to such bitternesse, that the one excommunicated the other? What shal I say of the Schismes and grieuous contentions in the East Church, and especially at Antiochia, and Alexandria, betweene Paulinus and Flauianus? Lucifer and Eusebi­us? the Meletians and Eustathians? all at the begin­ning good Christians, and imbracing true doctrine? And yet did they vvith great troubles, eschevve one the others communion, as you may reade in Epipha­nius lib. 2. Theodor. lib. 1. cap 8. &c. Socrat. lib. 1. cap. 23. So­zom. lib. 2. cap. 18. for the space of 80. yeres and aboue. I omit the great strife betweene Chrysost. of the one part, and Theophilus, Cyrill and Epiphanius, on the o­ther, for the burning of Origens bookes. They vvere all good and learned bishops, and vve doe worthily reuerence their memory: yet fel this matter so foule among them, that because Chrysost. vvould not con­sent to the burning of Origens bookes, Theophilus and Cyrill vvould scantly euer acknovvledge him to be a lavvfull Bishop. I mention not a great number [Page 130] of other like factiōs, vvhich grew in the same age, to the trouble and hinderance of true Christianitie, as many godly and learned men did then complaine. And sundry graue authours vvhich haue written in this our time, and before, iudge, that these wayward contentions in the East Church, vvere the chiefe causes that brought vpon them afterward, the hea­uie wrath of God that tooke his Gospel from them, and cast them into the tyrannie of Saracens & Turkes, as we haue seene novv these many yeeres. A nota­ble example to vs (good Christian Readers) to take heede in time, and earnestly to pray vnto God, that he will so blesse vs with his holy Spirite, that wee may be all like minded, hauing the selfe same loue, being of one minde and of one iudgement, that nothing bee done a­mong vs, through strife and vaine glory, but that in hum­blenesse of minde, euery one will thinke of other better then of himselfe, that vve may growe together in one heart and minde, against the common aduersarie to the glory of God, and the promoting of his Gospel, the safetie of our gracious Prince, & naturall coun­trey. Of such discord in the church, S. Basile grieuou­sly cōplaineth, When I was growen (saith he) into mans age, & often going into strange Countries, fel into troubles, I obserued and found, that in other Artes there was great concord & agreement betweene them that were the chiefe of those Artes and Sciences: Onely in the Church of God, for which Christ died, and vpon which he had plentifully pow­red downe his holy spirit, I saw great & vehement discord, aswell among themselues particularly, as in things contra­rie to the holie Scriptures. And that which is most hor­rible, I sawe them that are the chiefe of the Church so dra­wen asunder in diuersitie and contrarietie of opinions, [Page 131] that without all pitie, they did most cruelly teare in pieces the flocke of Christ, so that if euer, nowe it is verified that the Apostle speaketh, From among your selues shall rise men speaking peruerse things, that they may drawe Disciples to followe them.

The third cause and the principall of all other is, The third cause of re­uolting. that the ramping & roaring Lion that goeth about seeking whome he may deuoure, and watching all occasions to doe mischiefe in the Church of God, hath taken the opportunitie of this Schisme & diuision among our selues. And therefore euer since that began, he hath not ceased from time to time, out of his scholes and Nurceries, to sende into this Realme fit instruments for that purpose, Iesuites, Massing-priests, and Semi­narie men, & such other of our owne nation, as haue bene purposely by them corrupted: which being ar­med with some shew of learning, but specially with readines of tongue & boldnesse of speech, with some outward shew of holinesse in words, haue mightily preuailed against the subiects of this Realme, taking cōmonly reasons of perswasion, frō the discord that is among our selues, as by particular dealings with thē I haue learned. The indeuours of these men haue taken the greater effect, by one perswasiō, which they principally haue vsed: which is, that they haue put into their minds a certain expectatiō of a speedy al­teration & change to be, not only in religion, but al­so in the state of the realme. Their reasons haue bin, that al the Princes Catholike in Christendom, were entred into league by al means that might be, to de­pose our gracious soueraigne Queene Elizabeth, and to set vp in her place the Queene of Scots when shee liued: and then woe be to them that should be found [Page 132] in this lande, to remaine in the fauour and liking of the Gospell of Christ, which they blasphemously call horrible schisme and heresie, which woulde bee reuenged to the vttermost. To worke this deuise, they were let to vnderstand, what plots and meanes were made, howe easie, howe likely, how certaine to come to passe within few yeeres, yea, moneths, yea, dayes. For they confirmed the hearts of all them that bende to their perswasion, with all hope that might be: In so much that I knowe some, that with­in these two yeeres were very forwarde in religion, and not onely heard Sermons diligently, but also were at sundrie conferences, for their better confir­mation: yet within fewe Moneths, with the cer­taine perswasion of this expectation, were cleane caried away, and so remaine peruerse and obstinate Recusants, with the example thereof shaking the consciences of many other. In these their wicked and deuilish practises against God and his trueth, and against the state of this lande, they were not a little imboldened by slacke and remisse dealing to­ward them. The lawes were not executed: the ad­uauntage was giuen to some, that did fauourably compound with them.

Hereby I knowe by good experience, that much harme hath bene done in diuers places. They haue also comforted and imboldened themselues in this, that mercie and fauour shoulde bee shewed them. For this they can say, that Christian Princes and Magistrates, especially such as be Protestants, by their owne doctrine, shoulde shewe mercie and cle­mencie, chiefly in matters of conscience. But what a malicious hypocrisie is this, to call vpon Chri­stian [Page 133] Magistrates for mercie and fauour, and they themselues in the meane time, breath nothing but crueltie and blood in their hearts? I graunt mercie becommeth a Christian Gouernour, but not with­out seueritie of Iustice. For seueritie stayeth a grea­ter nomber, then mercie and fauour allureth, (as August. saith) Sicut meliores sunt quos dirigit amor: ita De Corre & Grati. plures sunt quos corrigit Timor. The greater part is alwayes the worst: therefore Magistrates must take heede, that mercie bee not turned into crueltie: For as August. saith, there is Misericordia puniens & Crudelitas parcens.

Obiection. Faith (say they) is the gift of God, it cannot be forced by any punishment: by hardnesse and extreme dealing men may be made hypocrites, but not religious: yea, they adde further, that the Apostles vsed no such helpe of Princes power to bring men to the faith, or to pull them away from errour.

Answere. But these and such other like their Allegations, are contrary to the word of GOD, and iudgement of all the auncient learned Fathers, and specially Saint Augustine, who chiefly dealt against the Dona­tists, in this, and other opinions. Reade the thir­teenth and seuenteenth of Deuteronomie, and see Deut 1 [...]. & 17. howe straightly God giueth charge for the punish­ment of them that seduce other from the true wor­shippe of God. In Exodus hee sayeth, Qui immolat Dijs alienis, praeterquam Domino soli, exterminetur. Hee that offereth vnto any other gods, saue vnto the Lord, &c. In the Nombers, he that brake the Sab­both day, was stoned to death, that his example might not seduce other. Paul in the Act. of the Apo­stles, [Page 134] by the power of God, strooke blind Elymas the magitian, withstanding the trueth of God. August. in the 11. Tract. vpon Iohn, disputing against the Dona­tists, by the example of Nabuchodonosor, exhorteth Christian Princes to vse sharpe punishment against such persons, as contemne Christ & his doctrine. If king Nabuchodonosor (faith he) gaue glorie to God, because he had deliuered the 3. yong men from the fire, and gaue vnto him so great glorie, that he made a decree throughout all his empire, which comprehended so many kingdomes: how should not our kings be mooued, which knowe not onely three yong men to be deliuered out of the fire, but them-selues, and all other faithful persons deliuered from the e­ternal fire of hell? especially when they see Christ thrust out of the minds of Christians, and when they heare it said to a Christian, Say thou art no Christian. Such offences wil they commit, but yet such punishments will they not suffer. For vnderstand you what they doe, and what they suffer? They kill mens soules, but they are afflicted but in body: They worke to other eternall death, and they complaine that they suffer temporal death. &c. Againe, the same Aug. De vi coercend. Haereticis ad Vincent. Epist. 48. writeth in this sort, My opinion was at the beginning, that none should be forced to the vnitie of the Church, but that we should ende­uour to deale by the word of GOD, by disputation, by reaso­ning, and perswading, least happily of those which we knew to bee open Heretikes, wee shoulde make counterfaite Chri­stians: but this mine opinion was not ouercome with the wordes of them that reasoned against mee, but by the experience of them, which shewed mee examples to the contrarie. For first mine owne Citie of Hippo was ob­iected against mee, which was wholly carried away with the opinion of the Donatistes, and yet through [Page 135] feare of the Emperours lawes was turned to the Catholike vnitie. Which Citie, we now see so to detest that pernitious errour, as if it had neuer bene among them. And like­wise diuers other cities, were namely rehearsed vnto mee, so that by experience I learned, that my former iudgement was not right.

The first Christian Emperour Constantine vvri­ting to his Lieutenant Taurus, It hath pleased mee (sayth hee) that in all the places and Cities, all the Tem­ples of the idoles should presently be shut vp, and all wicked persons forbidden to haue accesse vnto them. Our pleasure further is, that all men shoulde forbeare their sacrifices. If any such wickednesse shalbe committed, let them be beaten downe with the reuengement of the sworde, and their sub­stance to bee seised vpon, and brought into my Treasurie: And in like maner the gouernours of Prouinces to be pu­nished, if they neglect to execute the same.

But I wil make no longer discourse herein. Such as doe doubt hereof, and desire to be better satisfi­ed, I referre them to a Treatise which Maister Beza hath writtē for that matter. I haue taried the longer in this part, for that I am desirous to let the indifferēt christian reader vnderstand, that it is but an assectio­nate iudgemēt of some, when they impute the only cause to be in bishops, why there is in these dayes so great back sliding from the Gospell, & so great mis­chiefe deuised against the Prince & the State. It ap­peareth their mindes are blinded with affection, that they cannot see the trueth.

AN other crime layde against Bishoppes, is, The quarel of maintay­ning pou­ling Courts. that they maintaine pilling and pouling, and (as some in despite terme them) bawdy courts. If they maintayne courtes for the administration of [Page 136] Iustice, in such thinges as are vvithin their charge: they doe, as I am persvvaded by Gods law they may doe, and as by the lawes of this Realme, and state of this Church they ought to doe. But if they mayn­taine pouling in their Courtes, that (in deede) is vvorthy blame, and by no pretence can bee salued. For, as all Magistrates ought to deale vprightly, and vvithout corruption: so principally, such as be Spi­rituall, and of the Church of God. But hovv is it prooued, that Bishops maintaine pouling Courtes? Sure­ly, I knovve not: For they doe not lay it dovvne in particulars. If they did, I thinke the matter might easily be answered vvith good reason.

It may bee they thinke, the vnder-Officers take money and bribes, where they should not: For that is polling and extortion. If it bee so, it is euill, and not to be suffered, and vpon proofe, the Lavve ap­poynteth sharpe punishment. Though it bee true that they surmise in this case, that Officers are so corrupt: it is one thing to say, The Officers vse pou­ling, and another to say, The bishop maintaineth a pouling Court.

A bishop may haue an euill Officer, vvhome yet he vvill not maintaine, no nor suffer, if he knevve it, and be able to redresse it. I am in persvvasion, there is no bishop in this Realme, but if it be complayned of, and proofe made vnto him, that his officers take more then is prescribed by order and lavv that they may doe, but wil mislike with the thing, and doe his best to see it redressed: Or if hee will not, I fauour not their State so much, but that I could vvish him to be punished himselfe. But if a Bishops Officers shall be counted to poule, when they take no more [Page 137] then the ordinary fees and duties by Lawe allowed, & the bishop when he beareth with the same, shall bee called a maintainer of a poulling Court: this is a matter in a slaunderer to be punished, and not a fault in a bishop to bee blamed. By this meanes all the Courtes in Englande may bee defamed, and called poulling Courtes, and the Officers or Iud­ges, vnder whose authoritie they stande, may bee reprooued as mainteners of poulling Courtes. Bee it, that there is vnlawfull taking in many Courtes of this Realme, as happily there is in some by greedie Officers: were it therefore the duetie of christian & godly subiects, to spread libels against the Prince or chiefe gouernors, as mainteners of corruption, bri­berie, and pouling?

An hard matter it is, in so corrupt times, for anie magistrate, to warrant the doinges of all inferiour officers: I pray God this making of exception to Courtes and officers, goe no further then to the of­ficers of bishops and of the Cleargie. Whatsoeuer they pretend, the very root of the matter is this: The whole state Ecclesiasticall, by the loosenesse of this time, is growen into hatred & contempt, & all infe­riour subiectes disdaine in any poynt to be ruled by them. And therfore when they be called, conuēted and punished for such things, wherin they haue of­fended, or be brideled of that they would do disor­derly: they grudge at it, their stomackes rise against it, and thinke al that is done to be vnlawfull, though it be neuer so iust. And because they are not able o­therwise to be reuenged, they crie out, that they be cruel and poulling Courts.

[Page 138] Obiection. To cut off the whole matter, it wil be said, that by the word of God it is not lawfull for bishops to haue such Courtes, nor to exercise such iurisdiction.

Answere. Yet truly I must answere, that it is lawful for chri­stian subiects to obey it, and vnlawfull for them to kicke and spurne against it, seeing it standeth by au­thoritie of the Lawes, and of our Christian and gra­cious prince, by whom God hath sent to vs, and do­eth continue with vs, the free course of his Gospell. But why may not a bishop exercise iurisdiction, & haue a Court to iudge, determine, and ende mat­ters? Surely, Saint Paule sayth to Timothie, Against 1. Tim. 5. a Priest or Elder, receiue no accusation, vnder two or three witnesses. Here is an accuser: Heere is a per­son accused: here are witnesses examined: heere is a iudgement and deciding of the matter: therefore here is an exercise of iurisdiction, and a manner of a Court.

They will say, It was not Timothies Court onely, but ioyntly exercised with the residue of the Elders, that had the gouernement.

Vndoubtedly, there is no such thing there in that place. The words are directed to Timothie only: the adioyning of some other, is but the interpretation of some fewe: vpon which, to build the necessity of a doctrine in the Church of Christ, is but hard dea­ling, and not sufficient to ground mens conscien­ces vpon. And yet here note you, that by this place it is euident, that ecclesiasticall persons may haue, and vse iurisdiction.

To prooue that bishops may not alone exercise [Page 139] iurisdiction, they adde Christes saying, Matthew, 18 If thy brother offend thee, go and tel him his fault between thee and him alone. If he shal heare thee, thou hast wonne thy brother: but if he wil not heare thee, take yet with thee one or two: if he wil not heare then, Dic Ecclesiae, Tell it to the Church.

Here (say they) we are willed to tel the Church: but the Church cannot be vnderstāded to be one person, as the bishop or such like.

First I answere, that by the consent of most inter­preters, that place speaketh not of the exercise of publike iurisdiction, but of a charitable proceeding in priuate offences. And Christes large discourse, which immediatly following he maketh vnto Peter, touching the forgiuing of them that doe offend vs, doth very euidētly iustifie that meaning. If some do interpret the place otherwise (as I haue before said) Christians shoulde not build thereupon a generall doctrine of necessitie.

It will be asked what Christ meant when he said, Dic Ecclesiae. As some interprete it, he meant, Tell the Gouernours of the Church. After some other, Tell it o­penly in the Church or congregation, as Hierome saith, Vt qui non potuit pudore saluari, saluetur opprobriis, that is, that hee which could not be saued by shame, might haue his saluation wrought by reproch. For a great thing it is to one that hath any feare of God, to haue reproch in the face of the Church.

And to this interpretation, the most of the anci­ent writers agree.

Obiection. They will reply, that at that time there were manie Presidents as it were, and gouernours of the Church together [Page 140] with the chiefe Ministers in euery Congregation.

Answere. I grant it was so: But it doth not follow thereup­on, that it is a commaundement, that for euer in all places and times, it should be so. I am not of that o­pinion, nor euer was any of the auncient Writers, no more are sundry learned men of great credite at this time, Quòd vna semper debet esse oeconomia Eccle­siae, that is, that the externall gouernement of the Church, should alwayes, & in all places be one, and specially by a college or company of Elders. When Christ said, Tel the Church, there was as yet no Chri­stian church established: but Christ took his speech according to the state of the Iewes Church that then was, as in another place he [...]aith, If thy brother trespasse against thee, leaue thine offering before the altar. If they will gather by the former speech, Tell the Church, that of necessity, they must haue a company of Elders, as then was in the Iewes church: why, let them make like collection of the latter, that of ne­cessitie there must be altars in the church of Christ: the absurditie whereof will bee greater, then any good christian man will easily receiue.

Obiection. They will say, the Apostles afterward, and the Primi­tiue Church did practise the same.

Answere. That is not yet proued: but let thē struggle while they lust, theysh al neuer find a commandement in the scriptures, charging that it shuld for euer be so. It were to great a bridle of christiā liberty in things external, to cast vpō the church of Christ. So lōg as the church of God was in persecutiō vnder tyrants, [Page 141] might well seeme to be the best and fittest order of Gouernment: But when God blessed his Churche with Christian Princes, the Scriptures doe not take away that libertie, that with the consent of their godlie magistrates they may haue that outwarde forme of iurisdiction, & deciding of Ecclesiasticall causes, as to the state of the Countrey and people shall be most conuenient. And that libertie haue diuers reformed churches, since the restoring of the Gospell, vsed.

Now, as when other churches in their externall order of gouernment, differ frō ours, we neither do, nor ought, to mislike with them: so if ours differ frō theirs, retaining still the sinceritie of the gospel and trueth of doctrine, I trust they will euen as charita­bly thinke of vs.

If any desire further aunswere in this controuer­sie of church gouernment, I refer them to the reply of D. Bridges, vntill they haue with modestie and grauitie answered his booke.

It is obiected also against Bishops, that they abuse The crime of abusing Ec­clesiasticall Discipline. Ecclesiasticall Discipline. I take Ecclesiasticall Discipline to consist in reprouing, correcting and excommu­nicating such as be offendors in the Church. And I thinke their meaning is here, that bishops & their officers abuse Excommunication, in punishing there­with those persons, which obstinately & with con­tempt refuse, either to appeare, when they bee cal­led to aunswere their offences: or when they ap­peare, disobey those orders and decrees by Ecclesi­asticall officers appoynted. Howe this part of Church Discipline was abused by the Pope, it is well knowen: and that hee made Excommunication [Page 142] an instrument to bring the neckes of Emperors and Princes, ynder his girdle, and to make the whole world subiect to him. For this was almost the onely meane, whereby he became so dreadfull to all men, and got to himself so great autoritie. The perpetual course of the histories, euen such as were written by his owne Parasites, and chiefly of this Realme of England, declare this to be most true. For triall here­of, reade the historie of Thomas Becket.

But I thinke no man is so caried with the misli­king of our Bishops, that he wil accuse them, in this sort to abuse Excommunication: seeing by their prea­ching they haue binprincipall instruments to ouer­throw the same in the Church of Rome.

They cannot say, that any Bishop of this church, euer since the restoring of the Gospell, indeuoured to excommunicate the Prince and gouernours, of purpose to make them subiect to their authoritie in the Church. And happily that may bee a fault, yea and a great fault that is founde with them in these daies, that they do not so, and constraine the prince and Rulers to doe that, which by perswasion they will not doe.

But howe expedient this maner of Excommunica­tion is for this time, I leaue to the wise and godly to consider. Sure I am, that some of the most zealous churches reformed haue it not, nor thinke it tollera­ble. And yet such a maner of Excommunication it is, Tygure. that many striue at this day to haue brought into the Church, vnder the name of Discipline.

But how easily it would grow to abuse, and what danger it might bring in this state of time, I thinke there is no wise man that doth not foresee: vnlesse [Page 143] it be such, as to bring their purpose to passe, and to settle their deuise in the Church, thinke no danger to be shunned.

As for the Excommunication practised in our Ec­clesiasticall Courtes, for contumacie in not appea­ring, or not satisfying the iudgement of the Court: if it had pleased the Prince, and them that had au­toritie to make Lawes for the gouernment, to haue altered the same at the beginning, and set some o­ther order of processe in place thereof: I am perswa­ded the Bishops and Clergy of this Realme woulde haue bin very wel contented therewith.

Gualter a learned man of the Church of Tygure, writing vpon the first to the Corinthians, hauing shewed the danger of this other Excommunication, speaketh of a maner of ciuile discommuning, vsed in that Church: Which, or the like good order, deuised by some godlie persons, if it might bee by authoritie placed in this Churche, without danger of further innouation, I thinke it woulde be gladly reciued to shunne the offence that is ta­ken at the other, and yet surely, vnder correction, the Law of alteration woulde breede some incon­uenience.

But the perpetuall crying of many to haue a mutation of the whole state of the Clergie, and a number of other thinges in the Church beside, (which must needes draw with it a great alteration in the state of the Realme also) maketh the Prince, and other Gouernours to bee afraide of any mu­tation. For they knowe what daunger may come in these perillous dayes by innouations: And if they shoulde once beginne, things are so infinite, [Page 144] shat they can see no ende of alterations. Therefore eeing wee haue a Church setled in a tollerable ma­ner of reformation, and all trueth of doctrine freely taught and allowed by the authority of this realme, yea, and the aduersaries of trueth by lawe repressed: they thinke it better to beare with some imperfecti­ons, then by attempting great alterations, in so dangerous a time, to hazard the state both of the Church and of the Realme. And the like toleration in some meane things, I vnderstand, vpon like consi­deration hath bin vsed in other churches reformed beyond the Seas.

Obiection. An other crime is obiected, not onely against ishops, but against all other of the Clergie, that is, The quarrel of ambition, and seeking of liuings. Ambition and greedie seeking after liuings and promotions. If a benefice fall voyde (say they) then rideth hee, then wri­teth hee, then laboureth hee, then inquireth he, who can doe most with the Patrone. And if hee be a Lay-man, then at the least a reasonable composition will serue: And if the Bishop haue the gift, then Master Chancellor, or Master Steward, or my Lords Secretarie, or my Mistresse his wife, must helpe to worke the ma [...]ter.

Answere. Doe you not see, how this malicious spirite pas­seth ouer all the good giftes, that God hath in these dayes bestowed on a number of learned men, to the great ornament of this land? and of purpose onely to deface the Church, taketh holde of those imper­fections and blemishes, which the corruption of mans nature specially in so perillous times, and so large a Church, must needes worke in a number? Well writeth Basile, Quemadmodum vultures &c. As vultures or carren Rauens flie away to stinking carcasses De inuidia. [Page 145] and passe ouer many sweet medowes, and many sweete sa­uouring places: And as the flies shun the whole and sounde places of the body, and rest only vpon scabs and soares, out of which they suck matter to norish them: euen so the enuious, malitious, and backbiting spirite, passeth ouer all the orna­ments & worthy commendations of the liues of mē, & car­peth & biteth at those things that he findeth worthy blame.

This Realme of England neuer had so many lear­ned men, nor of so excellent gift in deliuering the word of God: It is the greatest ornament, that euer this church had. For my part, surely, I do reuerence and maruell at the singular gifts of God that I see in many. But these things bee wincked at, and passed with silence, and the ambitious doings of some few, brought in, as matter to discredite the whole num­ber of Preachers.

Diogenes, seeing the cleanly furniture of Plato his house, got vp vpon his bed, and trampled on it with his dirtie feete, saying, Calco fastum Platonis, that is, I contemne & tread vnder my feet the pride of Plato. True it is, quoth Plato, sed alio fastu, with another pride worse then mine. So these men, in rebuking ambitiō, reach at an higher authoritie and power, then any bishop in England hath or will vse.

Ambition, I knowe and confesse, is very wicked, & hath euer beene a perillous instrument of the de­uil to make mischief. By this he drew our first parēts to the disobedience of the commandement of God, perswading them not to be contēt with that happy state that God had placed them in. By this he incen­sed Corah, Dathan, and Abiram with other, to rebel a­gainst Moses and Aaron. By this he thought to ouer­come Christ, when hee sawe he could not preuaile [Page 146] by other meanes. By this he hath always raysed dis­corde, dissention, rebellion, warre and tumult, not onely to the troubling and disquieting, but to the shaking and ouerthrowing almost of all common weales that euer haue beene, and thereby also hath wrought the murther and destruction of an infinite number of the creatures of God. By this he hath frō time to time raised many schismes & heresies in the Church of Christ. By this, vndoubtedly I thinke he worketh no small euill nowe at this day, in this our Church of England. But what then? Doe they thinke, that if the bishoppes landes, and the rich li­uings of the Cleargie be taken away, that they shall extinguish Ambition in the heartes of the ministers? Was there no Ambition in the Church before that bishops had lands, or before preachers had so large liuings? No man can so thinke, but they that are ignorant of the ecclesiasticall histories. What was the first root of the troublesome schisme of the Do­natists? Whereof sprang first the heresies of the No­uatians at Rome? What gaue the first occasion of the Optat. Mi­leu. lib. 1. Euseb. eccl. hist. lib. 6. c. 42. & 43. pestilent heresie of the Arians? What maintayned and continued it? was it not Ambition. and seeking of preheminence? But what shoulde I number vp any more examples? Fewe schismes and heresies in the Church, but had their beginning out of this roote. And many knowe, that a repulse of a dignitie desired, was the first cause that our schisme brake forth, & hath so eagerly continued. Surely, though I confesse, that I see and knowe in our church more corruption that way, then I am gladde to beholde, and so much especially in some kinde of Ministers, as I praie GOD by some sharpe order may bee [Page 147] diminished: yet this I dare stande to iustifie, that all the enemies of the bishoppes, and better sorte of the cleargie, shall neuer be able to proue, notwith­standing the daunger of this corrupt time, that there is at this day in this Realme, such heauing and shoouing, such canuasing and working for bishop­rikes and other Ecclesiasticall liuings, as I will de­clare vnto them to haue beene in the ancient time aboue a thousand yeeres since, in the best state that euer was in the church, from the Apostles age vnto this time. That there is no Ambition vsed among vs, (as I haue saide) I dare not affirme: but surely, if there bee any, there can be no Ambition on the one part, but there must bee corruption on the other: therfore let them looke vnto themselues, that haue authoritie to bestow the liuings. The best sorte of the ecclesiastical liuings are in the disposition of the princes authoritie. And those honorable that haue to doe therein, and are counsailers to her Maiestie, be not so vnwise, but they can espy Ambition in him that sueth and laboureth for them. And if they do perceiue it, they are very greatly to blame, if they suffer it to escape without open shame, or other no­table punishment, and thereby bring suspition, ey­ther vpon themselues, or vpon those that be about them.

As for the corruption in bestowing other mea­ner liuings, the chiefe fault thereof is in patrones themselues. For it is the vsuall manner of the most part of thē (I speake of too good experiēce) though they may haue good store of able mē in the Vniuer­sities, yet if an ambitious or greedie minister come not vnto them, to sue for the benefice, if there bee [Page 148] an vnsufficient man, or a corrupt person within two shires of them, whom they thinke they can draw to any composition for their owne benefit, they wil by one meanes or other finde him out. And if the bi­shop shall make curtesie to admitte him, some such shift shall be found by the lawe, either by Quare im­pedit, or otherwise; that whether the bishop will or no, he shalbe shifted into the benefice. I know some bishops, vnto whom such sutes against the patrones haue bene more chargeable in one yeere, then they haue gained by all the benefices that they haue be­stowed since they were bishoppes, or I thinke will doe, while they bee bishoppes. They haue iniu­rie therefore, to bee so openly slaundered in the face of the worlde. If there bee any bishoppe that corruptly bestoweth his liuinges by sute of Maister Chauncellor, or Maister Steward, or any other: looke what punishment I woulde haue any lay-man in that case to sustaine, I woulde wish to a bishoppe double or triple.

Obiection. But now I must come to that which toucheth bi­shops The obie­ction that the Bishops be carnall and world­ly disposed. most nighly, that is, that they be carnally disposed, and not euangelically, and this their affection and corruption they shew to the world by hoarding of great summes of mo­ney, by purchasing lands for their wiues and children, by mar­rying their sonnes and daughters with thousands, by increa­sing their liuings with flockes and heards of grased cattell, by furnishing their tables with plate and guilded cups, by filling their purses with vnreasonable fines and incomes, &c.

Answere. Wee heare in this place an heape of grieuous of­fences, & indeed, if they be true, wel worthy such la­mentable [Page 149] outcries, as are made against thē. But the godly must consider, that where lauishing tongues and pennes be at libertie, to lay forth reproch with­out feare of correction or punishment, that the best men in the worlde may be slandered and brought in danger, especially where through enuie and malice men haue conceiued displeasure against any State.

Eustathius, a godly and chaste Bishop, by conspi­racie Theod. lib. 1. cap. 20. and false suggestion of certaine Heretikes and Schismatikes, was not accused onely, but vniustly also condemned of adultery, and by the Emperour Constantine cast into banishment, into a citie of Scla­uonie. Cyrillus a good and learned father, Bishop of Hierusalem, and an earnest patrone of the true faith of Christ, was by the heretike Acasius, & his friends Soz. Lib. 4 cap. 26. Socr. Lib. 2. cap. 30. in the Court, accused to the Emperor Constantinus, that he had imbezeled the church goodes, and had solde to a player of Enterludes, a rich garment, gi­uen to the Church by his father.

This false accusation so much preuailed, that the good bishop was for it deposed, &c. I noted you the like before of that blessed man Athanasius and other, Athan. Apol. 2. and might bring a great number of examples, out of the Ecclesiastiall histories & writers. For it was the vsuall practise of all such as did endeuour to fur­ther any heresie or Schismaticall faction, were they of the Cleargie or Laitie, by all meanes they could, through infamie and discredite, to pull downe such as did withstand their euil & troublesome attempts in the Church, & not onely to raile at them, & to de­face them with false and vniust reports, but also to draw to their reproch their best and most Christian [...]oings: as the charitable dealing of Cyrill, was so [Page 150] wrested, that it brought him to great daunger. And surely I cannot but feare, that the deuill is euen now in hatching of some notable heresies, or some other hid mischiefes, which hee woulde bring foorth, and thrust into the Church of England, & therfore pre­pareth the way for the same, by defacing & discredi­ting the best learned of the church, that both would and should resist them. This wee see alreadie in that peeuish faction of the families of the loue, which haue bin breeding in this Realme the space of these thirty yeeres, and now vpon confidence of the disgracing of the state of Bishoppes, and other Ecclesiasticall Gouernours, haue put their heades out of the shel, and of late yeeres, haue shewed themselues, euen in the Princes Court. The like I might say of the Ana­baptists and other Sectaries, as bad as they.

As touching this present point of the accusation of Bishops, I haue to admonish the godlie Reader, that in Christian charitie and wisedome they consi­der, aswell, what diuers of those persons which now bee Bishoppes, haue beene before time: as also, in what state they are nowe in this Realme, and howe they are beset on euery side with aduersaries and euill speakers of diuers sortes, and then to weigh with themselues, whether it bee likely that all is true, which is vttered against them, or rather that for despite and displeasure, many things are spoken falsly and slanderously, and manie other meane and small blemishes amplified and exaggerated to the worst, more then trueth.

That those which now bee, or of late haue beene Bishops in this Church, shoulde be so carnally and grosly giuen ouer to the world and the cares therof, [Page 151] as they are by some defamed: my heart abhorreth to thinke, neither will the feare of God suffer me to iudge it to be true. I see what they are presently in all truth of doctrine: I see how earnestly and zea­lously they teach and defend the same in their prea­chings: I see howe carefully they beate downe the grosse superstition of Antichrist and his ministers: I call to remembraunce, that of late yeeres, in the time of persecution, when the most of them were in state wel able to liue, that they were contented for the freedome of their consciences, and that they might enioy the doctrine and liberty of the Gospel, to forsake their liuinges, to leaue their friendes, to hazard their liues, to be accompted Traitours, and to sustaine all those miseries & troubles, that might followe vpon banishment, and casting out of their Countrey.

And I see nothing in them, if God, as wee by our vnthankfulnesse daily deserue, should cast the like scourge vpon this Realme againe, but that they would be most readie to do the same, although hap­pily prosperitie in the meane time may drawe them to some offences. May any christian heart then con­ceiue of them, although there be faults in them moe then the worthinesse of their office requireth, that they be so carnally & fleshly giuē ouer to the world, as the immodest accusations of many their aduersa­ries do make them? Mans nature is corrupt & fraile, and therfore may fal to much euil: but that so many learned men trained in the schoole of the Crosse, & continuing in teaching & preaching of the trueth, should bee so vtterly caried away from God, I can not beleeue, & I trust, God shall giue some enident [Page 152] token of the cōtrary. If there now be, or before time haue bene such, as haue giuen iust occasion in such things, as they are accused of: I cannot but blame them, and wishe to the residue more feare of God, and care of their calling. I neuer entred into other mens hearts to see their consciences: I neuer looked into their Cofers to see their treasures: I neuer was desirous to be priuie of their secrete doinges. I must therfore by that I see, heare, & know, iudge the best.

Hee that shall charitably consider the state of Bi­shops, as they are by the authoritie of the Prince and lawes of this Realme, will not thinke it impiety in them, against the time of necessary seruice of their countrey, to haue some reasonable summe of money before hande, gathered in honestie, and iust vsing of their owne. But if they hoarde vp heapes, either for greedinesse and loue of riches, or of per­swasion to put their trust in them in time of afflicti­on, as they are reported: surely their offence cannot be excused.

As touching their purchasing of lands, I haue not heard much. The greatest value that euer I heard of, doth scant amount to one hundred pound: & that in very few, scarce to the number of 3. persons. Which in them, that so long time haue enioyed so large be­nefit of liuing, may seeme no great matter, especial­ly toward the relieuing of their wiues and children.

Obiection. They will say perhaps, that Preachers shoulde not bee so carefull for their children, nor Bishoppes ought not to make their wiues Ladies.

Answere. If any looke to leaue them like Ladies in wealth [Page 153] and riches, they are to blame: but moderatly to pro­uide for their wiues & children, I thinke thē bound in consciēce, especialy in this vncharitable, vnkind, & vnthankful world. For we may see the wiues and children of diuers honest and godly preachers, yea, & of some bishops also, that haue giuen their blood for the confirmation of the gospell, hardly to scape the state of begging, euen amōg vs that professe the gospell, to our great and horrible shame. The sight wherof, I thinke, doth moue some bishops, & other Ecclesiasticall persons, to bee the more carefull for their wiues & childre, that they may haue some stay after their time, and not to be turned to liue vpon Almes, where charitie and christian consideration is so clean banished. Ecclesiastical persōs are not as other parēts are For so soon as they depart this life, or otherwise be put from their liuing, because they haue no state but for life, their wiues and children without cōsideration are turned out of the doores. And if in their husbandes time they haue not some place prouided, they hardly can tel how to shift for themselues. And surely experience teacheth me so much, that I must needs bewaile and lament the pi­tifull case of diuers honest matrons, and poore in­fants, which in my knowledge, at the death of their husbands and fathers, haue beene driuen to great hazard & distresse. And this causeth, that most ho­nest women, of sober and good behauior, are loath to match with ministers, though they bee neuer so well learned, because they see their wiues so hardlie bested, whē they are dead. They that are not moued with this, haue but cold zeale toward the gospell.

And seeing the case is so among vs in this realme: [Page 154] as he is worse thē an heathen by S. Pauls iudgemēt, that in his life time doth not prouide for his family: so surely hee cannot escape the blame of an vnkind husbād, or vnnatural parēt, that hath not some care of his wife and children, after his time.

I write not this to defend the peruerse or coue­tous affection of any, neither do I thinke that there be many such in this church. Diuers I knowe, that when God shall call them, will leaue so litle, as their children, as I think, must commēd themselues only to the prouidence of God. And therefore it is not well, that the fault of a fewe (if any such be) should bee taken as a matter, to discredite the whole cal­ling.

But surely, they that murmure so greatly against the moderat prouision of the wiues and children of Ecclesiasticall persons, and turne that as matter of hainous slaunder vnto them: let them pretend what they wil, it may be suspected, they scantly think wel of their marriages: Or if they doe, the very Papistes themselues are more fauourable and charitable ad­uersaries to preachers, then they are▪ For seeing the state of our Church alloweth ministers to be marri­ed, they thinke it to stand with godly reason also, that they should in honesty prouide for their wiues and children.

Diuers persons of other calling, by the exercise of an office onely in fewe yeeres, can purchase for wife and children many hundreds, and all very well thought of: but if a bishop, that by state of the lawe hath the right vse of a large liuing many yeeres, doe purchase one hundred markes, or procure a meane Lease for the helpe of his wife and children, it is [Page 155] accompted greedie couetousnesse, and mistrust in the prouidence of God. I woulde it were not spite and enuie, with greedie desire of bishops liuings, that caused this euill speech, rather then their co­uetous and corrupt dealing. They feare that all will be taken from themselues.

As touching that bishops are blamed for taking of Of taking of Fines, &c. vnreasonable Fines, and furnishing of their Cupboardes with siluer vessel and plate, I trust euery charitable man, that hateth not the presēt state, may easily see what is to be answered. To take Fines for their leases & lands, is as lawfull for them, by the word of God, & by the law of this Realm, as for any other christiā subiect, that hath possessions. And likewise, to haue plate or siluer vessell, their condition beeing considered, is a thing indifferent, & not worthy so great reproch or biting speech as is vsed. If they had not such fur­niture, it is likely a great number would thinke euil of it, and in an other sort blame them as much for it. But if they take immoderate Fines, or let vnrea­sonable Leases, to the grieuing and burthening of their poore & honest tenants: or if they pompously auaunce themselues, & set their glorie in the gorgi­ous plate and gay furniture: I am so farre from de­fending that abuse, that I will be as ready to blame thē as any man. And so much do I mislike such dea­ling in them, as I would wish those that can be foūd faultie in these things, by the Princes and Gouer­nours to be examined and tryed, and vpon iust and lawfull proofe of their offences, to be punished ac­cording to their demerits: And, ify ^e weight of mat­ter so required, to be deposed, for the example of o­ther, and better set in their places. But if y ^• trial were [Page 156] made, as some faults perchance might be found vn­worthy their calling: so I am in hope, they woulde not appeare so great & so grieuous, as to y ^e discredi­ting of their doctrine, should deserue so heinous & bitter exclamations, and so reprochful libels, as are giuen abroad against them. Faults, in all states, and specially of ministers, woulde bee examined, tried, iudged & punished, by the law and ordinarie magi­strates: and not an vnchristian loosenesse and liber­tie left to vnquiet & vngodly subiectes, either by e­uill speeches, or vncharitable writings to slaunder them, & bring them into hatred and misliking. The example whereof may grow to great daunger, and hath bene counted perillous in al common weales, and much more in the Church of God.

But, I pray you, what is meant by this disgracing of bishops, & other chiefe ministers of the Church? For what purpose are their liues in such sort blased? to what ende are their doings so defamed? Why is their corruption, their couetousnesse, their Simo­nie, their extortion, and al other vices, true or false, laide abroad before mens eies? Why is the perfect rule of their office & calling, according to the pat­terne of the Apostles time, required at their hands onely? Is God the God of ecclesiastical ministers a­lone? Is he not the God of his people also? doth he require his word to be exactly obserued of bishops and ministers alone? doth he hate vice and wicked­nes in them alone? Or doth he lay downe the rule of perfect iustice to them onely, and not comprehend in the same all other states of his people, as well as them? Yes truely, I thinke no Christian is otherwise perswaded.

[Page 157] Obiection. Perhaps they will say, that all other States do wel, and liue according to their calling. The worde of God is sincerely euery vvhere imbraced: Iustice is vprightly in all places mi­nistred: the poore are helped and relieued: vice is sharpely of all other men corrected: there is no corruption, no coue­tousnesse, no extortion, no Simonie, no vsurie, but in the Bi­shops, and in the Cleargie. There are no Monopolies in this Realme practised to the gaine of a fewe, and the vndoing of great multitudes, that were wont to liue by those trades. All courtes be without fault, and voyde of corruption, sauing the Ecclesiasticall courtes onely. All officers are vpright and true dealers sauing theirs. None other doe so carefully and coue­tously prouide for their wines and children. They onely giue the example of all euill life.

Answere. I would to God it were so: I would to God there were no such euils as are recited, but in them: Yea, I woulde to God there were no woorse then in them, on condition that neuer a Bishop in Englande had one groate to liue vpon. The want surely of the one would easily be recompensed with the goodnesse of the other.

What then is the cause that Bishops and Prea­chers haue in these dayes so great fault founde with them? Forsooth it followeth in the next branch of a certaine Accusation penned against them.

Obiection. They haue Temporall landes, they haue great liuinges, The princi­pall cause why the Bi­shops be so depraued. They are in the state of Lordes, &c. The Prince ought there­fore to take away the same from thē, & set them to mean pen­sions, that in pouertie they may bee ansvverable to the Apo­stles, & other holy Preachers in the Primitiue Church: vvhere­by the Queene maye bring 40000. markes yeerely to her Crovvne, beside the pleasuring of a great many of other her faithfull subiects and seruants.

[Page 158] Answere. This is the end, why bishops and other chiefe of the Clergie are so defaced, why their doings are so depraued, why such cōmon obloquie is in all mens mouthes vpon them raysed, that is to say, that the mindes of the Prince & Gouernours, may thereby be induced to take away the lands and liuings from them, and to part the same among themselues, to the benefite (as some thinke) and to the commo­ditie of their countrey and common weale. But it behooueth all Christian Princes and Magistrates to take heede, that they bee not intrapped with this sophistrie of Satans schoole. This is that Rhetorike that he vseth, when he wil worke any mischief in the Church of God, or stirre vp any trouble or alterati­on of a state in a common weale.

First by defaming and slandering, hee bringeth the parties in hatred and misliking, and when the peoples heads be filled therewith, then stirreth he vp busie and vnquiet persons to reason thus:

They be wicked and euill men: they are couetous persons: they oppresse the poore: they pill other to inrich themselues: they passe not what they doe, so they may grow to honour and wealth, and beare al the sway in the countrey. Therfore bring them to an accompt: let them answere their faults: pul them downe: alter their state & condition: let vs no more be ruled vnder such tyrants and oppressours: we are Gods people, as well as they. Did not he deale thus in Nomb. 16. Corah, Dathan & Abiram? did he not by them, charge the milde and gentle gouernour Moses, and his brother Aa­ron, the chosen Priest of God, that they tooke too much vpon them? that they lifted themselues vp aboue the congrega­tion [Page 159] of the Lord, & behaued themselues too Lordly ouer his people? that they brought the Israelites out of a lande flow­ing with milke and honie, of purpose to worke vnto them-selues a dominion ouer the people, and to make them to pe­rish in the wildernesse? By this meanes they so incen­sed the hearts, not onely of the common people, but of the Noblemen also, that they led a great number with them to rebell against Moses and Aaron, and to set themselues in their roomes and offices. In like maner, and by like policie, hath hee wrought in all common weales, in all ages and times, as the histo­ries doe sufficiently declare.

In this Realme of England, when the lewde and rebellious subiects rose against K. Richard 2. and de­termined to pull downe the state, & to dispatch out of the way the counsellers, and other Noble & wor­shipfull men, together with Iudges, Lawyers, and al other of any wise or learned calling in the Realme: was not the way made before, and their states brought in hatred of the people, as cruell, as coue­tous, as oppressours of the people, and as enemies of the common weale, yea, & a countenance made vnto the cause, & a ground sought out of the Scrip­tures and word of God, to helpe the matter?

At the beginning (say they) when God had first made the worlde, all men were alike, there was no principalitie, there was nor bondage, or villenage: that grewe afterwardes by violence and crueltie. Therefore, why should we liue in this miserable sla­uerie vnder these proud Lords and crafty Lawyers? &c. Wherefore it behooueth all faithfull Christi­ans & wise Gouernours, to beware of this false and craftie policie. If this Argument passe nowe, and [Page 160] bee allowed as good at this time against the Ecclesi­asticall state: it may be, you shall hereafter by other instruments, then yet are stirring, heare the same reason applied to other States also, which yet seeme not to be touched, and therefore can be content to winke at this dealing toward Bishops & Preachers: But when the next house is on fire, a wise man will take heed, least the sparkes therof fall into his owne. He that is authour of all perillous alterations, and seeketh to worke mischief by them, will not attempt all at once, but will practise by little and little, and make euery former feate that hee worketh, to bee a way and meane to draw on the residue. For he seeth all men will not be ouercome with all temptations, nor will not be made instruments of all euill purpo­ses, though happily by his colours and pretenses he bee able to deceiue them in some. The practise hereof, wee haue seene in this Church of Eng­land, to the great trouble and daunger thereof. At the beginning, some learned and godly Preachers, for priuate respectes in themselues, made strange to weare the Surplesse, Cap, or Tippet: but yet so, that they declared themselues to thinke the thing indif­ferent, and not to iudge euil of such as did vse them. Shortly after rose vp other, defending that they were not thinges indifferent, but distayned with Antichristian idolatrie, and therefore not to bee suffered in the Church. Not long after came forth an other sort, affirming that those matters touching Apparell, were but trifles, and not worthie conten­tion in the Church, but that there were greater thinges farre of more weight and importance, and indeede touching faith and religion, and therefore [Page 161] meete to be altered in a Church rightly refourmed: As the booke of Common prayer, the administration of the Sacraments, the gouernment of the Church, the election of Ministers, and a number of other like.

Fourthly, now breake out another sort, earnestly affirming and teaching, that we haue no Church, no Bishops, no Ministers, no Sacraments: and therfore that all they that loue Iesus Christ, ought vvith all speede to separate themselues from our congregati­on, because our assemblies are prophane, vvicked, and Antichristian.

THis haue you heard of foure degrees prepared for the ouerthrow of this state of the Church of England.

Now lastly of all, come in these men, that make Against the rich Liuings of Bishops. their whole direction against the liuing of bishops, and other Ecclesiasticall ministers: that they shoulde haue no Temporall landes, or iurisdiction: that they shoulde haue no stayed liuings or possession of goods, but onely a rea­sonable Pension to finde them meate, drinke, and cloth, and by the pouerty of their life, & contempt of the world, to be like the Apostles. For (say they) riches and wealth hath brought all corruption into the Church before time, and so doth it now.

Answere. Novv is the enemie of the Church of God come almost to the point of his purpose. And if by discre­diting of the Ministers, or by coumenance of gaine and commoditie to the Prince and Nobilitie, or by the colour of Religion and holinesse, or by any cun­ning he can bring this to passe (as before I haue sig­nified) hee so reseeth that learning, knovvledge of good letters, and studie of the tongues, shall de­cay, aswel in the Vniuersities, as other wayes, which [Page 162] haue bene the chiefe instruments to publish and de­fend the doctrine of the Gospell, and to inlarge the kingdom of Christ: And then, of necessitie, his king­dome of darkenesse, errour and heresie must rise a­gaine, and leaue this land in worse state, then euer it was before.

But to perswade this matter more pithily, to co­uer the principal purpose with a cloake of holinesse, it is saide, and in very earnest maner auouched, and that by the word of God, that neither the Prince can giue it them, nor suffer them to vse it, without the danger of Gods wrath and displeasure: nor they ought to take it, but to deliuer it vp againe into the Princes hand, or els they shal shew them selues Antichristian Bishops, vaine glorious, & lucres men, not ashamed, professing God to continue in that drossie way, and sowre lumpe of dough, that corrupteth the whole Church, and brought out the wicked botch of Antichrist.

This doctrine (as it is boldely affirmed) God him­selfe hath vttered, Christ hath taught, his Apostles haue writ­ten, the Primitiue church cōtinued, the holy Fathers witnessed, the late writers vphold, as it must forsooth be prooued by the whole course of the scriptures of the old and new Testament.

But (good Christians) be not feared away with this glorious countenance, and these bigge wordes of a bragging champion. I trust you shall perceiue, that this doctrine is neither vttered by God, nor taught by Christ, nor writtē by his Apostles, nor witnessed by ancient writers, nor vpholden by learned men of our time: but that it is rather a bolde and dangerous assertion, vttered by some man of very small skill, countenanced with a fevv wrested Scriptures, con­trary to the true meaning of God the father, Christ his sonne, and of his holy Apostles, and a little sha­dowed with vaine allegations of writers, either of no [Page 163] credite, or little making to the purpose. And surely, how great and earnest zeale, how vehement & loftie wordes so euer the vtterer of this assertion vseth: it may be suspected, that either he is not himself sound­ly perswaded in true religion, or if he be, that of sim­plicitie, negligence or ignorance, he was abused by some subtile and craftie Papist, that woulde set him forth to the derision of other, to thrust out into the world, and openly broach this corrupt and dange­rous doctrine.

Wherefore it were good, that they which wil take vpon them to be the furtherers of such new deuises, should better looke to their proofe & witnesses, vn­lesse they wil seeme to abuse al men, & to thinke that they liue in so loose & negligent a state, that nothing shalbe examined that they speake, but that al things shalbe as easily receiued, as they may be boldly vtte­red. But I trust, those that haue the feare of God, and care of their soules, will not be afraide of vaine sha­dowes, nor by and by beleeue all glorious brags, but take heed that they be not easily led out of the way, by such as wil so quickly be deceiued themselues.

I do not answere their vaine Arguments, because I feare that any discreete or learned man wil be per­swaded with them: but because I mistrust, that the simple and ignorant people, or other that be not ac­quainted with the Scriptures, by the very name and reuerence of the word of God, will be carried away, without iust examination of them.

To descend something to the consideration of the matter, marke, I pray you, the Proposition that is to be proued. It is not, that they may be good Bishops and ministers of the Church, which haue neither [Page 164] glebe nor temporall landes to liue on: It is not, that there were in the primitiue Church, and nowe are in sundry places, churches well gouerned, which haue not lands allotted vnto them: It is not, that the Apo­stles had no lands, nor any other a number of yeeres after Christ: For these poynts, I thinke no man will greatly stand with them. But this is the Assertion.

Obiection. No Prince or magistrate by Gods worde may lawfully as­signe lands to the ministers of the church to liue on, but ought to set them to pensions: Nor any of the Ecclesiasticall state can by the Scriptures enioy, or vse any such landes, but should deliuer them vp to the Prince, &c.

Answere. Looke, I pray vou, vpon this Assertion, and consi­der it well. Doe you not see in it, euen at the first, eui­dent absurditie? Do you not see a plaine restraint of Christian liberty, as bold and as vnlawfull a restraint as euer the Pope vsed any? Do you not espy almost a flat heresie, as dangerous as many branches of the A­nabaptists errors? It is no better then an heresie to say, that by the word of God it is prohibited for Mi­nisters to marry. It is no better then an heresie to af­firme, that Christian men, by the lawe of God, may not eate flesh, or drinke wine. Saint Paul doeth con­secrate these to be Doctrines of Deuils, and therefore 1. Tim. 9. not of the church of God: and the Primitiue church doeth confirme these to bee heresies in Saturninus, Marcion, Tatian, Montane, and many other. And I Theodoret. Epiphan. Clem. Alex. pray you, what doth this Assertion differ from the o­ther, when it is said, It is not lawful for Ecclesiasticall persons to haue temporall landes to liue vpon? As mariage is the ordinance of God, and left free by his Gen. 3. [Page 165] word to al men: As meates and drinkes are the good creatures of our God, and to be vsed of al such as re­ceiue them with thankesgiuing: so are landes, pos­sessions, money, cattell, the good giftes of God, and the right vse of them, not prohibited to any of his people: For to their benefite he ordained them, as his good blessings. Christ by his death made vs free from all such legall obseruations. Therefore S. Paul Colos. 2. If ye be dead with Christ to the iudgements of the worlde, why are you ledde with traditions, Touch not, Taste not, Handle not, which all doe perish in abusing? This boldnesse to bridle Christian libertie, and to make it sinne and matter of conscience, to vse the creatures of God, was the very foundation of al Papistical and Antichristian superstition. Vpon this foundation was builded the holinesse in vsing, or not vsing of this, or that manner of apparell: in eating or forbea­ring these or those kindes of meates: in obseruing this or that day, or time of the yeere: in keeping this or that externall forme of life, with 1000. like in­uentions and traditions of men. Neither do I thinke euer any errour did greater harme in the Church, or brought more corruption of doctrine then that did. Therefore I am sorie to see some in these dayes, to leane so much to that dangerous stay, for the helpe of their strange opinions in things externall. For, what doe men when they say, It is not lawfull for a Christian man to weare a square Cappe, to vse a Surplesse, to kneele at the Communion? What (I say) doe they but bridle Christian libertie, and to the burden of consciences, make sinnes vvhere GOD made none? And in like maner, hee that sayeth, It is vvicked and not lavvfull, [Page 166] that Bishops, Preachers, or Ecclesiasticall persons shoulde haue any temporall landes to liue vpon, hee seemeth to finde fault with the creature of God. For, that Bishops may haue liuing allowed them, is not denied: but to liue by landes, that (say they) is sinne, and prohibited, and therefore the tempo­rall lands and glebe must be taken from Bishops and other Ministers.

This doctrine notwithstanding, must bee proued Bishops must haue no landes. and iustified by the Scriptures, and first by the ordi­nance of God himselfe in the olde testament. In the Numbers, when God had declared to Aaron what Numb. 18. The answere to the ob­iection of the lawe and ordinance of God. portion he should haue to liue vpon, hee addeth: Thou shalt haue no inheritance in their lande, neither shalt thou haue any part among them. I am thy part, and thy in­heritance among the children of Israel. Behold, I haue gi­uen the children of Leui all the tenth of Israel to inherit, for the seruice which they serue in the Tabernacle. And againe after, It shalbe a law for euer in your generations, that among the children of Israel, they possesse no inheri­tance. And in Deut. 10. the Lorde separated the tribe of Leui, &c. Wherefore the Leuites haue no part, nor inheri­tance with their Brethren, but the Lorde is their inheri­tance, as the Lord thy God hath promised them. In the 14. Chapter, and in the 18. and in diuers other partes of the law, and in Iosua 14. Moses gaue inheritance vnto two tribes and a halfe, on the other side of Iordan, but vnto the Leuites hee gaue no inheritance among them. Vpon these testimonies, the application and conclusion is inferred in this manner.

Obiection. Here it may bee seene what liuing God appoynted his Priestes to haue: not landes and possessions, but tithes and [Page 167] offerings. Seing then God denied it to his Priestes, it is not lawfull for our Priestes. Whose Priestes are they? If they be Gods Priests, it is not there permitted: If they be Antichrists priests, what doe we with them?

Answere. As this reason may haue some small shew or like­lihoode to the ignorant: so I am sure, they that haue trauiled in the Scriptures, & any thing vnderstand the state of Christianity, vvil marueile to see this ap­plication of the Texts and the conclusion inferred, Shall the Ministers of the Church of God, novve in the time of grace, by necessitie be bound to those or­ders that vvere among the Ievves appoynted for Priestes and Leuites by Moses? Will they bring the heauie yoke and burthen of the Lavve againe vpon the people of God, after that Christ hath redeemed vs, and set vs free from it? Wil they haue Aaronicall and sacrificing Priestes againe to offer for the sinnes of the people? When it is in derision asked, Whose Priests ours are, if they be not Gods Priests? giuing signifi­cation that they be the Priestes of Antichrist, it may be right vvell and truely ansvvered, that they are the Priestes of Gods holy, blessed, and true Church, and yet that they are not such sacrificing Priests of God, as are mentioned in those places, nor in any way bound to those things that they were, the mo­rall Lawe of God onely excepted.

Obiection. It is obiected to our Bishoppes and Ministers, that in their Landes and possessions, they reteine the corrupti­on of the Romish Church.

Answere. But I marueile to see them vvhich so boldely [Page 168] controll other, to builde their assertions vpon the ruinous foundations of the Synagogue of Anti­christ. Theaduer­saries build vpon Popish foundations. As I noted a little before, that they layde their grounde vpon the restraint of Christian liber­tie: so nowe they settle it vpon the imitation of the legall and Aaronicall priesthood, as the Church of Rome did.

Whence (I pray you) came the massing apparel, and almost all the furniture of their Church in cen­sing and singing & burning of Tapers? their altars, their propitiatorie sacrifice, their high Bishop and generall head ouer all the Church, with a number of other corruptions of the Church of God, but onely out of this imitation of the Aaronicall priest­hood and legall obseruations? Surely, while they thus vphold as good, the wicked foundations of the Synagogue of Sathan, they shall neuer so purely builde vp the Church of Christ, as they vvould bee accounted to doe. They may seeme to be in a hard streight, that to batter down the state of the Church of England, must craue ayde of Antichrist, to set vp a fort vpon his foundation.

The learned fathers of the primitiue Church, did, so much as they coulde, striue to be furthest off from the imitation of the Iewes, and of the Aaroni­call priesthood, in so much that they vvould needes alter not onely the Sabboth day, but also the solem­nizing of the feast of Easter: And shall the Lawe of the Leuites, and maner of their liuing bee layde downe to vs as a patterne of necessitie, vvhich the Prince must follovve in refourming her Church, or else the priestes thereof shall not be the priestes of God, but of Antichrist? Is there no more reuerence [Page 169] and feare of the maiestie of Gods Prince and sacred minister, then by such grosse absurdities to seeke to seduce her? If this be a conclusion of such necessi­tie, then let them go further: for by as good reason they may.

God sayeth to Aaron, Thou shalt not drinke wine, Leuit. 10. nor strong drinke, thou, nor thy sonnes that are with thee, when ye goe into the Tabernacle of the Congregation, least ye die. Letit be a Lawe for euer throughout your genera­tions.

In an other place commaundement is giuen to Leuit. 22. the Priestes, That they may not eate of that which is rent of wilde beasts. And in the same chapter. If the Priestes daughter bee married to any of the common people, shee may not eate of the hallowed offerings: but if shee be a Wi­dowe, or diuorced from her husbande, and haue no childe, and is returned into her fathers house againe, shee may eate of her fathers meate, as she did in her youth, but there shall no stranger eate thereof. In the 21. of Leuiticus it is sayde, Speake vnto the Priests the sonnes of Aaron, and say, Let none bee defiled by the dead among their people. And a little after, Let them not make baldnes vpon their head, nor shaue off the lockes of their beard. And againe, Let him take a Virgine to wife: but a widowe, a diuorced woman, or a polluted &c. shall he not marry.

Now if the obseruation of the orders appoynted by God to the Priests and Leuites of the olde Law, be a thing so necessary in the church of God: Why, then the Ministers of the Gospell may not drinke wine or strong drinke: they may not suffer their daughters mar­ried forth, if they come vnto their houses, to eate any of the tenths and oblations, whereby they liue: they may not come nigh a dead body, nor bury it: they may marry no widowes, [Page 170] but maydes onely. And so likewise shall you bring in by as good authoritie, infinite numbers mo of Le­uiticall orders into the Church, and make it ra­ther like a superstitious Synagogue, as the popes church was, then like a sincere & vndefiled Church of God, as you would pretend to do.

But let vs descende further into this allegation, and see howe they ouerthrowe themselues in their owne purpose. If vpon this proofe it be so necessa­rie, that bishops and other ministers shoulde not liue by landes: then, as the negatiue is necessarie in the one branch, so is the affirmatiue in the other. When God hath sayd, Thou shalt haue no inheritance in their land, he addeth, Beholde, I haue giuen the chil­dren of Leui all the tenth of Israel to inherite for the ser­uice, which they doe, &c. Then it is of necessitie by the Lawe of God, that bishops and preachers shoulde liue vpon tenths and offerings, neither may this or­der be altered by any authoritie.

And here is an other errour of the Papists, that tenths and offerings are in the Church Iure diuino, by the lawe of God, and not by any positiue Law of the Church. Thus we see that these men are not a­ble to stand to their positions, but they must ioyne arme in arme with the Papists, in their greatest and grossest errors. And if it be of necessitie, that mini­sters must liue by oblations and tithes, and no o­therwise: howe can the prince by Gods Lawe take away their Landes, and set them to meere pensi­ons in money? Or if princes haue libertie by the Lawe of God, according to their discretions, to ap­poynt the liuings of ministers, by pensions of mo­ney, contrary to the order that God hath prescri­bed [Page 171] to his priests in his Law: why haue they not like authoritie by the same worde of God, (if they see it conuenient for the state) to allot vnto them some portion of temporall Landes, and much more, to suffer and beare with that order, being alreadie set­led in the Church? By this it appeareth, that the as­sertion of the aduersaries doeth not hang together in it selfe, but that the one part impugneth and o­uerthroweth the other.

But mee thinkes these men deale not directly, but seeme to hide and conceale that which maketh against them. For in the same place of Iosua, by Iosh. 14. which they will prooue, that bishoppes and mi­nisters may not haue any possession of Landes, be­cause hee saith, To the Leuites he gaue no inheritance among them, Immediatly hee addeth, Sauing Cities to dwell in, and the fieldes about the Cities, for their beastes and cattell. And in like manner, The Lorde sayde Nom 35. to Moyses, Commaunde the children of Israel, that they giue vnto the Leuites of the inheritaunce of their posses­sion, Cities to dwell in. And yee shall giue also vnto the Cities Suburbes hard by their Cities rounde about them, the Cities they shall haue to dwell in, and the Suburbes or fieldes about their cities for their cattell, and all manner beastes of theirs. And the Suburbes of the Cities which you shall giue to the Leuites, shall reach from the wall of the Citie rounde about outward a thousande cubites, &c. And you shall measure on the East side two thousande cu­bites, and on the West side two thousande cubites, &c. In the twentie one Chapter of Iosua, The number of these Cities is mentioned, And the lotte came out of the kinred of the Caathites, the children of Aaron the Priest, which were of the Leuites, and giuen them [Page 172] by lot out of the tribe of Iudae, Simeon, and Beniamin, thir­teene Cities. And the rest of the children of Caath had by lot of the kinreds of the tribe of Ephraim, Dan, and halfe the tribe of Manasses, tenne cities. And the children of Gerson, had by lotte out of the kinred of the Cities of Isa­char, Aser, Nepthaly, and the other halfe of the tribe of Manasses in Basan, thirteene cities. And the children of Merari, by their kinreds, had out of the Tribes of Ruben, Gad and Zabulon, twelue cities. The whole number ther­fore of the cities assigned to the Leuites in the lande of Iu­rie, amounted to fortie eight.

Nowe I woulde demaund of indifferent Christi­ans, that vvere not obstinately set to maintaine an euill purpose, Whether the state of inheritance without rent, of fortie eight Cities in one Region, no bigger then England, with the fieldes almost a mile compasse, may bee thought in trueth, to bee temporall possessions or no? Surely I thinke there is no man so wayward, that will denie it to be most true.

Wherefore, eyther the worde of God must bee found vntrue, (which is blasphemie to thinke) or els that boulde assertion, that is made of the contrary, is found vaine, and the argument to prooue it, false and deceitful. They that had to their portions for­tie eight Cities, with the fields thereof, did not liue by tithes and oblations onely.

You see therefore (good Christians) howe they vnderstand the Scriptures, that in such immodest and confident maner take vpon them to be masters and controllers of other: and by how fleight allega­tions & absurde arguments they seeke to leade men into error, euen in great & weighty matters, with­out [Page 173] feare of God himselfe, or reuerence of his peo­ple with whome they deale. God blesse them with more grace of his true, milde, and humble spirite, that they runne not so headlong, to the daunger of their owne soules, and the trouble of the Church of Christ.

And for the better vnderstanding heereof, let vs consider, what state the Leuites had in this Lande that was allotted vnto them. They might sell, and alienate it, but not to any other Tribe or family, but to some of the same family, whereof they were.

The Lawe therein saith, Leuit. 25. Notwithstanding, the cities of the Leuites, and the houses of the cities of their possession, may the Leuites redeeme at all seasons. If a man purchase of the Leuites, the house that was soulde shall goe out in the yeere of Iubile. But the fields of their Cities may not be solde, for it is their possession for euer.

And yet we read that the Prophet Ieremie bought Iere. 32. a piece of land of Hananael his Vncles sonne, which I take to bee, because Ieremie was his next of kinne, to whome by Lavve after him it shoulde come: So that Hananael soulde onely the interest of his life time.

Thus, by the way you may note, that buying and purchasing of such grounde as was lawfull to them, was not prohibited to Gods Priests in the olde law.

Obiection. Happily they will say, That although they had some temporall Landes, yet it was in comparison of the large in­heritance of the other Tribes, but a small portion: And as the Ministers of God they liued meanely and poorely vpon it.

Answere. But they that rightly consider & weigh the quan­titie [Page 174] and largenesse of the Lande of Promise, not beeing (as I thinke) so large as this Realme of Eng­land, shall perceiue, that the same being deuided in­to twelue partes, according to the twelue Tribes, that eight and fourtie Cities, with the fieldes about them, onely for the tribe of Leui, was a portion, al­though not so big, yet not much inferiour to the re­sidue, although the one part had their liuing to­gether, and the Leuites had theirs disparkled in sundrie partes of the Countrey. To which, if you adde Gods part, that is, the oblations, the first fruits and the tenths of their fruites, and cattell beside, you shall perceiue, that the Priests, Leuites, and Ministers of the Temple of God were not left in meaner or poorer, but rather in as good or better state, then any of the other Tribes. Which thing vndoubtedly God did of his gracious prouidence, nor that his ministers should by wealth waxe wantō [...] proud, but that by that meanes they might be of more authoritie with his people, and not beeyng drawen away by the necessitie of care howe to liue, they might more freely and quietly attend vpon the seruice of God in the Temple and other places. Wherefore these places of the Law of Moses, were not fitly alleadged to prooue, either that the Mini­sters of the Church shoulde haue no temporal pos­sessions, or that they shoulde by stipends of money liue in poore or base condition.

It pleased God, that the Leuites shoulde not haue their portion lying together, as the other had, but to bee sparkled among all the Tribes of that nation, that they might the better instruct the people of all partes, in the Lawe and Ordi­naunces [Page 175] of almightie God; as their office and due­tie was. But if the value of their portion, toge­ther with the first fruites and tenths bee considered, you shall perceiue it was nothing inferiour to anie of the best.

They that had not some peculiar drift and pur­pose in their heades, which by all meanes, right or wrong, they will further and confirme, but did sin­cerely, and with good conscience, seeke the true meaning of the spirit of God in the holy scriptures, out of these testimonies of the Lawe of God: might haue gathered a right and wholesome instruction, profitable not onely to Ministers of the Church, but to all other good and faithfull Christians, to whom these places appertaine, as well as to bishops and Ministers.

For as Aaron the high Priest in the Lawe, was the The right vnderstan­ding of the places of the olde Lawe. figure of the true high Priest Christ Iesus our Saui­our: so the inferiour Priestes and Leuites seruing in the temple of God, represent vnto vs all other faith­full and elect of God, whom hee hath chosen vnto him, to serue him as his peculiar heritage, & in steed of the first begotten of mankinde. To this interpre­tation alludeth S. Peter, speaking, not to Priestes a­lone, but to the whole Church of God, and num­ber of the faithfull. You are (saith he) a chosen generati­on, 1. Pet. 2. a royall priesthood, an holy nation. This exposition S. August. confirmeth, As for the Priesthoode (saith he) of the Iewes, there is no faithfull man that doubteth, but Lib. 2. quest. Euang. c. 40. that it was a figure of the roiall Priesthood that should be in the Church. Whereunto all they are consecrated, which ap­pertaine to the mysticall body of the most high and true Prince of Priests, as Peter also witnesseth.

[Page 176] Bede also writeth very euidently to the same pur­pose. By the name of Priesthood in the Scriptures, figura­tiuely Li. de temp. Salom. cap. 16. is vnderstoode, not onely Ministers of the Altar, that is, Bishops and Priests: but all they which by high and godly conuersation, and by excellencie of wholesome doc­trine, are profitable, not to themselues onely, but to many o­ther, while they offer their bodies as a liuely and holy Sa­crifice well pleasing God. For Peter spake not to Priests on­ly, but to the vniuersall Church of God. Nowe, if this bee true, the right & sincere doctrine, that is to be taken out of the testimonies of the law of God, is this, that as the Priests and Leuites had not a like portion of inheritaunce allotted vnto them, as the residue of their brethren had, but God onely whome they ser­ued, was their portion: so al faithful Christians, be­ing of the true priesthoode of God, must not thinke they haue any allotted portion in this worlde, but God onely is their portion, to whome they must cleaue, and heauen to bee their inheritaunce after which they must seeke, according as S. Paul saieth, Heb. 13. Wee haue heere no abiding Citie, but wee seke for one in Heauen. Wee be as pilgrimes and straungers in this earth. Therefore if wee bee risen with Christ, wee shoulde seeke those things that be aboue, where Christ our portion sitteth Col. 3. at the right hand of God the father, and our whole heart shoulde be fastened vpon thinges aboue, and not on earthly things. This instruction, as nighly and as deeply tou­cheth all Christians, as it doth Bishops & ministers of the Church of God.

But countenaunce must bee giuen to this quarell against bishops, and this strange Assertion must bee confirmed by the Prophets also, euen as aptly alled­ged as the other places before mentioned.

[Page 177] AND first they beginne with Esay. His watch­men Esai. 56. Allegations out of the Prophets for the same purpose. are all blinde, they haue altogether no vnder­standing, they are all dumbe dogges, not being able to barke, they are sleepie, sluggish, and lie snorting, they are shamelesse dogges that neuer are satisfied, the sheepheards also haue no vnderstāding, but euery man turneth his own way, euery one after his couetousnesse with all his power. Out of Ieremie also are alledged these wordes. I will Ierem. 8. giue their wiues vnto aliens, and their fieldes to destroyers: for from the lowest vnto the highest, they followe filthie lucre, and from the Prophet to the Priest, they deale all with lies. The prophet Ezechiel also is brought in, to helpe this matter, where hee terribly thundreth a­gainst negligent, naughty and corrupt shepheards, that deuoure the flocke and feed it not. Thou sonne of Ezech. 34. man, prophecie against the Sheepheards of Israel, woe bee vnto the Sheepheards of Israel, that feede themselues: shoulde not the Sheepeheardes feede the flockes? ye eate vp the fat, ye clothe you with the wooll, the best fedde doe you slay, but the flocke doe you not feede, the weake haue you not strengthened, the sicke haue you not healed, the broken haue you not bound together, &c. but with force and cruel­ty haue you ruled them. Wise and discreete christians, that in iudging of things feare to be deceiued, and looke to the direct proofe of that which is in con­trouersie, will marueile to see these testimonies al­leadged, to the end before prefixed: that is, that bi­shops may not enioy any temporall Landes. For there is nothing in these places of the Prophetes that toucheth it. But if the ende were onelie to make an inuectiue against the negligent, corrupt, and couetous liues of Bishops, or other Ministers: in deede these allegations might seeme not alto­gether [Page 178] to bee vnfit for the purpose: And happily that is it that is especially intended, by such meanes to make them contemptible and odious. And yet this is no sincere handling of the Scriptures, to ap­ply those places to the particular blaming of some one sort of men, which the Spirit of God directeth against many. Who beeing acquainted with the Scriptures, knoweth not, that by the words Watch­men and Shepheards, in the Prophets, are meant not only bishops, priests, and Leuites: but also Princes, Magistrates, and Rulers? Vpon the place of Ezechiel aboue recited, Hierome sayth: The speech is directed to the Shepherds of Israel: by which we ought to vnderstand, Hierome. the Kings, the Princes, the Scribes, & Pharises, & the ma­sters of the people. And againe vpon these words, The fat they did eate, by a metaphore (sayth hee) the Prophet speaketh to the Princes, of whom it is said in another place, Which deuoure my people as it were bread. Yea, when God himselfe sayth in this same place of Ezechiel, Psal. 32. with force and crueltie haue yee ruled them: It may eui­dently appeare, that he speaketh not there to eccle­siastical ministers only, but to princes, iudges, & ru­lers also, which sucke the sweete from the people of God, and do not carefully see to their defence, and godly gouernement, but suffer them to be spoyled of their enemies, and to wander from God, and his true worship. But what should I seeme to proue that, which all learned knowe to bee most true? The Spirite of God speaketh to the same purpose by these Prophets vnder figuratiue wordes, that he doeth by other prophets in plaine speech. O yee Priestes (sayeth Osee) heare this O yee house of Israel, giue eare O thou house of the King: Iudgement is against Osee. 5. [Page 179] you, because you are become a snare in Mispath, and a spreadnette in Mount Thabor, that is, you as hunters lay wayte to snare the people, and to oppresse them by couetousnesse, extortion, and briberie: and your corrupt manners is as a nette to take other in, by your euill example. And likewise sayeth Mi­cheas. Heare this O yee heades of the house of Iaacob, and yee Princes of the house of Israel: they abhorre iudge­ments and peruert equitie: They build vp Sion with blood, and Hierusalem with iniquitie. The heades thereof iudge by rewardes, and the Priestes thereof teach for hire, and their Prophets prophecie for money. These bee the or­dinarie voyces of the holie ghost, vttered by the prophets, in sharpe and earnest reproouing, not onely for the people for their wicked reuolting from God, but also, yea & that chiefly, for the prin­ces, rulers, magistrates, iudges, bishops, priests, mi­nisters and other, whome God hath set in place of gouernement. For God hath appoynted them, as Shepheards, as guiders, and patrons of his people, to direct them, to keepe them, to defend them in his true worship, and right seruice, and, if they will bee wandering from him, eyther by errour in Religion, or by wickednesse in life, to instruct & teach them, and by all meanes that may bee, to call them home againe: or if they will not bee ruled, by authori­tie to bridle and restraine them, yea, and by punish­ment to correct them. Now if the watchmen and Shepheards, that is, the guiders and rulers of the people, whether they bee Ciuill or Ecclesiasticall, shall waxe ignoraunt, and vnskilfull of their due­ties, shall become negligent and carelesse of their charge, shall be giuen ouer to voluptuousnesse and [Page 180] pleasure of the world, or to couetousnesse, briberie, and extortion, to iniurie, violence and oppression, and in their gouernment seeke their owne pleasure and commoditie, and nothing regarde, either the benefite of the people, or the glory of God: then (I say) these speeches of the Prophets lie directly a­gainst them, and may well be vsed to declare the wrath of God towards them. But what maketh this to the purpose pretended? howe hangeth this rea­son together? God by the prophets earnestly re­prooueth the Gouernours, aswell of the Church as of the common weale, for their wickednesse, coue­tousnesse, and extortion: therefore bishops, and ec­clesiasticall ministers may not by the word of God enioy temporall landes & possessions. Or this, God blameth the priestes of the olde lawe for couetous­nesse: therefore the bishops of the church of Christ may haue no landes and possessions. They that wil be perswaded with such reasons, wil easily be ca­ried away into error. If it were certaine, and did of necessitie followe; that all they, which haue great liuings and possessions, must needes be couetous: then happily this reasoning might bee of some force. But I thinke there is no reasonable man that wil graunt it, and therefore this reasoning is with­out all reason. The Priests & Leuites, as themselues confesse, had no great lands and lordships, and yet wee finde them often in the prophets accused and blamed for couetousnesse: therefore it is not the want of temporall lands and liuings, that can bring Neither doth pouerty bring a contented mind: neither great posses­sions causeth couetousnes. a poore heart and contented minde, voide of co­uetousnes. Wee see often as couetous and greedie hearts in meane mens bosoms, as in the greatest [Page 181] landed Lordes in a whole Countrey. And on the contrary part, we find in them that haue very great possessions, as humble, and as contented mindes, & as farre from the affection of couetousnes, as in the meanest man that is.

Iob was of great wealth and possessions, and yet wee reade not that hee was euer blamed for coue­tousnesse: Yea hee beareth witnesse of his owne free heart and liberalitie, and saith, Hee neuer set his heart vpon Gold, nor saide to the wedge of Golde, Thou art my hope, nor reioyced of beeing rich, nor because his hande Iob. 31. had founde abundance, &c. Abraham also was riche, and God had blessed him with great possessions, and yet surely his heart was farre from the loue of money.

Ioseph had no small possessions, and was in place of honour, and yet fewe in the meanest state or de­gree did euer keepe a more humble heart, or put lesse delight in honour and riches then hee did. I might say the same of Dauid, though a king, and of Daniel, though in very high estate, and in great au­thoritie, and as it may bee thought, in liuing pro­portionable to the same. When Christ in the gos­pell had saide, that it was as vnpossible for a riche man Matt. 19. Mar. 10. to enter into heauen, as for a Camell to goe through the eie of a needle, and his Disciples had wondered at that saying, hee aunswered: That which is with man impos-sible, Luke 18. is possible with God. Albeit mans corrupt nature, as it is generally giuen to all ill, so it is chiefely in­clined to couetousnesse, and delight of the worlde: Yet the good grace of Gods holy Spirite doeth so guide the heartes of his faithfull, that in the middest of greatest abundaunce of his plentifull blessinges, [Page 182] they can retaine the feare of God, and contempt of the worlde. Wherefore, it is great rashnesse and presumption, to condemne all them to bee giuen ouer to couetousnesse and delight of the worlde, whome they see by the state of the Commonweale, or by the goodnesse of the Prince, or by any other lawfull and iust meanes to haue landes and possessi­ons, or wealth and riches, according to their state. Such persons as so rashely deeme of other, may seeme rather to bewray the sicknesse and ill dispo­sition of their owne mindes, then to iudge truely of them, whome in such case they condemne. It is the pouertie and humblenesse of Spirite and minde, it is not the pouertie and basenesse of outwarde estate Matth. 5. and condition, vnto the which Christ imputeth Gods blessings. If couetousnesse be a desire to haue, for feare of want and scarcitie, as some learned men haue defined it: then is a poore estate to a corrupt minde a greater spurre to couetousnesse, then lands and plentie of liuing can bee. Before that bishoppes and Ministers had any Landes assigned vnto them, yea, when they were yet vnder the Crosse of per­secution in the time of Cyprian: wee reade, that he Serm. delap­sis. August. de bap. lib. 2. Not much more then 200. yeeres after Christes alcension. findeth great fault with many bishoppes, which lea­uing the care of their charge, went from place to place, vsing vnlawful meanes to get riches, practi­sing vsurie, and by craft and subtiltie getting other mens lands from them.

In like manner complaine Hierome, Augustine, Chrysostome, Basile, and other auncient Writers, and Histories of their time. Yea, in the Apo­stles time wee see some giuen ouer to the worlde, and ledde away with couetousnesse, when Mini­sters [Page 183] as yet liued onely vpon the free beneuolence of the people. Wherefore, it is not pouertie, or a lowe and contemptible state in the face of the worlde, that can bring a satisfied and contented Spirite. And surely I am of this opinion, that a poore and straight state of liuing in the Ministe­rie, especially in these dayes, woulde be a grea­ter cause of euill and inconuenience in the church, and a more vehement temptation to carrie away their myndes from the care of their Office, then nowe their ample and large liuinges are. I could, and will (when God shall giue occasion) declare good reason of this my opinion: which for some considerations I thinke good at this time to lette passe.

If our bishops and other chiefe of the Cleargie, beeing nowe in the state of our church, by the pro­uidence of God, & singular goodnes of our Prince so amply prouided for, be so vnthankfull vnto God, and so giuen ouer to the worlde, as they are bitter­ly accused to bee: surely their fault must needes bee the greater, neyther will I, or any other that feareth God, in that poynt excuse them, but praie to God (if there bee any such) that these odious reportes spredde vpon them, may bee a meanes to put them in remembraunce of their duetie, and to amend. But vndoubtedly (good christians) I speake it with my heart, me thinketh I doe foresee at hand those dayes, and that time, when GOD of his iustice will both condignly rewarde our vnthankful receyuing of his Gospell, and contempt of his Ministers, and also giue to them iust occasion to declare vnto their aduersaries and euill speakers, [Page 184] that they are not such bond-slaues of the world, nor bee so lead away captiue with the lusts of the flesh, as they are defamed. Yea, I thinke, this crosse of contempt, slaunder and reproch, that now is layde vpon them, is Gods fatherly admonition to warne them: and as it were a meane to prepare them to that day that is comming: which day vndoubtedly will bee a day of wrath, a day of trouble and heauinesse, a day of vtter destruction and misery, a darke & gloomy day, a cloudie and stormie day, a day of the trumpet & of the al­arme against the strong cities. On that day will the Lorde Soph [...]. 1. 2. search Hierusalem with Lanthorns, and visit them which continue in their dregges, and say, Tush, the Lorde will doe no euill. Therefore their goods shal be spoyled, their houses shall bee layd waste, they shal build gay houses, and not dwel in them, they shall plant vineyardes, but not drinke the wine thereof. In that day the Lorde will visite the Prin­ces, and Kinges Children, and all such as weare gay cloa­thing, and all those that leape ouer the thresholde so proud­ly, and fill their Lordes houses with robberie, and false­hoode. On that day God will bring the people into suche vexation, that they shall goe about like blinde men, and all because they have sinned against the Lord, and contemned his worde. Wherefore, I most heartily pray vnto God, that we altogether, both Prince and people, honourable and worshipfull, ecclesiastical and lay persons, preachers and hearers, may ioyne together in the faithfull remembraunce of that day, and to consider that it can not bee farre from vs, and therefore that it is full time, and more then time, to turne vnto God by hearty repentance, and faithfull receiuing of his worde. For surely the sentences of the Prophets, of some men partially and affectio­nately [Page 185] applied to the Clergy and ministers only, do in right & true meaning touch vs al, of al states and conditions. But I will returne to my matter againe.

The testimonie of Malachie vsed of some to like effect, as the other before, I haue purposely left to this place: because it speaketh particularly of priestes, and therefore will they haue it more nigh­ly to touch our bishops, &c. And nowe O yee Priests Malac. 2. (sayth the Prophet) this commandement is for you, &c. And a litle after, making comparison betwene Leui and the priests of that time, The lawe of trueth was in his mouth, and there was no iniquitie founde in his lippes, he walked with me in peace and in equitie, and hee turned many from their iniquitie: but yee haue gone out of the way, yee haue caused many to fall by the Lawe, ye haue cor­rupted the couenant of Leui, saith the Lord of hosts: there­fore haue I made you despised, and vile before the people. These wordes of the prophet doe so touch our Bi­shops and clergie men, if they be so euill as they are made, as all sentences wherein the Prophets blame the Priests of their time, doe touch euill ministers of the Church: but howe they eyther specially nippe our bishoppes, as it is thought, or any thing pertaine to the proofe of the principall matter, or reproouing of Preachers liuings by Landes, I see not. In deede this sentence of Malachy might bee rightly vsed against the pope & his prelates, which neglecting the whole dutie of Gods ministers, both in preaching and liuing, stayed themselues vpon the authoritie of Saint Peter, and of succession, as though the Spirite of God had beene bounde to their succession, though they taught and liued ne­uer so corruptly. For so indeede did these priestes [Page 186] whome Malachie reprooueth: they neglected the true worshippe of God, and yet woulde they bee accompted his good and true priestes, because they were of the tribe of Leui, with whom God had Nom. 25. made his couenant, that hee and his seede shoulde haue the office of the high priesthood for euer. But Malachie sayth they haue broken the couenaunt on their part.

That our bishoppes and ministers doe not chal­lenge to holde by succession, it is most euident: their whole doctrine and preaching is contrarie: they vnderstād and teach, that neither they, nor a­ny other can haue Gods fauour so annexed and ty­ed to them, but that, if they leaue their dueties by Gods worde prescribed, they must in his sight leese the preheminence of his ministers, and bee subiect to his wrath and punishment. They knowe, and declare to all men, that the couenaunt on the be­halfe of Leui, that is, on the behalfe of the ministers of God to be perfourmed, consisteth in these three branches: by preaching to teach the right way of saluation, and to sette foorth the true worship of God: to keepe peace and quietnesse in the Church of God: and thirdly, by honest life to bee example vnto others.

These branches of the couenant, if our bishops and preachers haue corrupted and broken, they haue to answere for it before God, and their pu­nishment will be exceeding grieuous.

As for their doctrine, I am right sure, and (in the feare of GOD I speake it) will hazard my life to trye it, that all their enemies shall neuer bee a­ble so to prooue it, but that it shall bee founde [Page 187] sincere and true: so that I doubt not, but God him selfe will beare witnesse with them, as hee did with Leui, that Trueth is in their mouth, and (as touch­ing their doctrine) no iniquitie founde in their lippes. For they doe both teach the trueth according to the Scriptures, sincerely, and confounde the er­rours of the Antichristian Church, learnedly and truely.

They therfore that speake so much against them, may seeme lesse to regarde this part of their obser­uing the couenant of Leui, then the duetie of Chri­stians requireth. But I trust, our mercifull God will fauourably consider it, and beare with some other their imperfections in them. I pray God wee bee not lighted into that time, that men haue itching eares, and can like no preachers, but such as clawe their affections, and feede their fantasies in vanities and newe deuises. The couenaunt of peace they keepe also, liuing in vnitie and peace among them-selues, and studying (so much as they can) by tea­ching, and by good order, to keepe it among other. And that is no small cause of their misliking at this time, because they, being in some place of gouern­ment, according to their dueties striue to represse those, which by vntemperate zeale seeke to disturbe the Church, and to giue cause of faction and disor­der, by altering things externall in a setled and re­fourmed state.

As touching their liues and conuersations ac­cording to the Lawe of God, (as before I haue said) if I must iudge according to that I knowe, I must thinke the best, because I know no ill. Though there bee imperfections in some things: if men woulde [Page 188] charitablie consider, in what time wee liue, and whose Messengers they are, and somewhat with­all descend into their owne bosomes, and lay their owne dueties before their eyes: I thinke surely they woulde iudge of them more christianly then many doe.

Obiection. But they will say, that according to the wordes of Mala­chie, God sheweth his iudgement against thē for their wic­kednesse, because hee hath made them so contemptible, so vile and despised before all the people: for (say they) wee may see how all men loath and disdaine them.

Answere. It must needes be true (I confesse) that Malachie spake of the Priests of his time: but I doe not take it to be alwayes an vnfallible token of euil Priests and Ministers, or a certaine signe of Gods displeasure towarde them, when the people do hate, disdaine, and contemne them. I see more commonly in the Scriptures, that it is a token of vnthankefull, stub­borne, and hard-hearted people, which smally re­garde the worde of God, and therefore also mislike his ministers. Elias, Micheas, Amos, and other Pro­phets were smally esteemed, you knowe, among the Israelites. Esay, Ieremie, Ezechiel, were euen of as small credite and estimation among the lewes. It may appeare so to bee, seeing Esay signified, that they lilled out their tongues, in mocking of him, and other of his time. And I am sure, you knowe the fauour and entertainement that the Apostles had also among the same people. I trust then you will not say it was a token of naughtie and cor­rupt [Page 189] Ministers, or of Gods iust iudgement against them: for they were the right and true Prophetes, Apostles, and Messengers of God, and yet were in great hatred and misliking of them that thought themselues to be the people of God.

It may be surely, and in deede I thinke it to be ve­ry true, that God hath touched our bishops & Prea­chers with this scourge of ignominie and reproch, for their slackenesse and negligence in their office: And I pray God they may take this mercifull war­ning, and shunne his greater plagues. But I must say withall, as Christ sayeth of the Galileans, whose blood Pilate mixed with their sacrifice, and of them Luke 13. vpon whome the Tower of Siloe fell: Doe you thinke, that they onely are sinners? nay I say vnto you, if you do not repent, you shall all taste of the same sharpe iustice. If God punish his Ministers, he will not suffer the other vn­touched. Now the time is come that the iudgemēt begin­neth 1. Pet. 4. at the house of God, and if God punish those that he sent with his worde, what will hee doe to them that vnthankfully receiue his worde?

THAT this matter of Ecclesiasticall mens li­uings Proofes out of the Newe Testament against the rich liuings of Ministers. may seeme to be of great importance, and such in deede as God hath had much care of in all times: as before it hath beene countenanced by the Lawe and Prophets, so must it nowe bee drawen al­so through the whole course of the nevve Testa­ment. Yea, whatsoeuer is vsed, eyther of Christ himselfe or of his Apostles, against couetousnesse, or the loue and care of this worlde, and delight of this life: all that, either by faire meanes or foule, is brought into this fort, to batter and shake the lands [Page 190] and possessions of Bishops, and other of the Clear­gie.

And first men are willed, to cal to remembrance the example of Christ our Sauiour, his birth, the state of his life, the choise of his apostles, & his per­petuall doctrine, exhorting to pouertie and con­tempt of the worlde. His parents (say they) were poore, and liued by an handie craft, descended of a stocke and kinred growen altogether out of credite in the worlde: in steede of a princely chamber, borne in an Oxe stall: wrapped in poore clothes, in steede of white and fine linnen: layde in a cribbe for want of a rich cradle: and in place of worthie seruitours, hee had the presence of an Oxe and an Asse. And that hee might shewe himselfe to delight in pouertie and contempt of the world, his natiuitie was first reuealed vnto poore Shep­heards watching their flockes. As hee was borne, so was he bredde, in the poore and contemptible Towne of Nazareth, out of the which Nathaniel thought nothing woorthy cre­dite coulde come: in which Towne, as it may bee thought, by the exercise of an handie craft, hee liued in obedience of Ioseph, and of his Mother. Such as his birth and breeding was, such was the state of his liuing, when the full time of his dispensation came: for hee was not borne to anie Landes or possessions, neyther had hee any great wealth and riches to susteine himselfe, yea, not so much as an house to put his heade in, but was mainteyned by the almes as it were, and by the charitable deuotion of certayne wealthie vvomen of Galiley, and other godly persons. His Apostles that he chose to follovve him, and to bee the Ministers of his kingdome, hee tooke not out of the state of Princes, noble men, or great and rich Lordes, with Landes and dominions: but out of the poore state, and condition of fishers, Tent-makers, and toule­gatherers. And thus may we see our Lorde and Christ altoge­ther wrapped in pouertie, and besette on euery side with the base and contemptible state of the vvorld.

But to what purpose is all this alleaged? For­sooth, [Page 191] that wee may vnderstande, that it is not lawfull for such as bee guides of the Lordes flocke, to liue in any other state, then in that the Lorde gaue example of: For vvhosoeuer seeketh Christ (say they) in other state and sort, then hee gaue example of, see­keth not Christ, but Antichrist and the pompe of the vvorld So that the sense and effect of the reason is this: Christ was borne, bredde, and liued in pouertie, and chose vnto him Apostles of poore condition: therefore bishoppes and Ministers of the church must haue no Landes or possessions, but stay them selues in like poore state, as Christ and his Apostles did. I doe not frame this argument (good Reader) of purpose to cauill, but to admonish thee of the principall state, and that considering the proofe to bee naked in it selfe, thou maiest the better iudge of the strength thereof.

Surely, I will hencefoorth cease to marueile at the wrested and violent interpretations that Her­mites, Monkes and friers haue made vpon the scrip­tures, to iustifie and set foorth their superstitious life of voluntary pouertie and forsaking the worlde: see­ing professors of the gospel, to mainteine their new doctrines, take vpon themselues the like liberty and boldenesse, in abusing the holie Scriptures and worde of God: And yet surely it doth grieue mee, and make my heart bleede to see it. What shall the aduersarie thinke of our dealing with the Scrip­tures? Surely, that wee doe in so earnest manner pull them from the interpretation of the Fathers & of the Church, to the ende that by applying them according to our owne fantasies, we may set foorth [Page 192] and seeme to iustifie to the worlde, what doctrine soeuer we shall thinke good our selues: And so shall this bee an occasion to discredite all the particular doctrines of the Gospell, which hitherto, as well this Church of England, as other churches refor­med haue taught. But to vnderstande the weight of this reason before vsed against the wealthie li­uings of our Clergie, wee must trie it by a right and iust balance: that is, by the true meaning of the ho­ly Ghost. First therefore, let vs consider the causes of Christes pouertie, and of the choyce of such A­postles, which in mine opinion are two: The one is The right cause of Christes po­uertie and his Apostles. the necessitie of our redemption: the other is an example and iust instruction set foorth vnto Chri­stians. As touching the first, when the certaine pur­pose of God had determined that his sonne shoulde come into the worlde, to worke the redemption of mankinde, and his deliuerance from sinne: neces­sarie it was for him to satisfie the iustice of God, in sustaining all those difficulties and punishmentes, that were due to man for sinne: that is to say, afflicti­on, ignominie, reproch, contempt, pouertie, and all worldly troubles and miseries, and last of all, death. This is that the Prophet Esay spake of long before. Hee is despised and abhorred of men, hee is such a man as Esay. 53. hath good experience of sorowes and infirmities: we reck­ned him so vile that we hidde our faces from him. Howbe­it hee onely hath taken our infirmities on him, and borne our paines. Yet wee did iudge him as though he were pla­gued and cast downe of God. This is that humiliation and debasing of himselfe that Paul speaketh of, when hee saith, Hee beeing in the forme of God, thought it no Phil. 2. robberie to be equall with God, but made him selfe of no [Page 193] reputation, taking on him the forme of a seruant, and made in the likenesse of men, and founde in figure as a man, hee humbled himselfe, made obedient vnto death, euen to the death of the Crosse. These places (good Christians) de­clare vnto vs, both the pouertie and contemptible state of Christ here in earth, and also the very roote and principall cause thereof: that is, the saluation of mankinde. The sonne of God became the sonne of man, that he might make vs the children of God: he vvas borne a weake and tender babe, that he might make vs strong men in him: he was tied in swadling bands, that he might loose and deliuer vs from the bondes of the fraile and sinful flesh: he was wrapped in poore clowtes, that with the garment of his inno­cencie, he might hide our nake dnes: he was borne & liued poorly, that he might make vs rich & plentiful in him: he was a stranger in the world, & had not an house to put his head in, that he might purchase for vs a citie & heritage in heauen: he was borne vnder bondage, and payed tribute to Caesar, that hee might deliuer vs from the tyrannie of Hel: he was debased euen to the company of bruite beasts, that he might bring vs to the glorious company of Angels: he lay in hay in a Crib, that he might procure euerlasting foode for our soules: finally, he was accused of sin & put to most cruel death, that we being iustified by his merite, might appeare innocent in the sight of God. These be the sweet & comfortable cogitations that good christians should conceiue vpon the conside­ration of Christs poore & base state in this life. For pouerty in Christ was not so much for exāple of life, as to satisfie a punishment due to sinne. Riches is the good blessing and gift of God: but pouertie came in [Page 194] at the same doore that death did, that is, by the diso­bedience of our first father. Wee may not therefore thinke with Monks & Friers, that pouerty in it self is a more holy state of liuing, then wealth & riches is. But of that more hereafter. Novv let vs cōsider what maner of pouerty this was in Christ. Christ vvas in himself exceeding rich, both as the sonne of God, & as the sonne of man. As God, he had all things com­mon with his father. All thinges that my father hath Iohn 16. (saith he) are mine. And againe. All thine are mine, and mine are thine. As touching his humanitie, he is like­wise Iohn 17. of great possessions. For his Father saith vnto him, Desire of me, & I shal giue thee the heathen for thine inheritance, & the vttermost parts of the earth for thy pos­sessiō. Psalm. 2. How hapned it then, that Christ being in right Lord of so great possessions, became in the time of his dispensation, almost in the state of a beggar? cer­tainly, quia ipse voluit, because he would himself. For he that filleth heauen & earth, was borne in an Oxe stall in Bethleem: he that had al power in the vvhole vvorld, vvas a banished person for a certaine time in Egypt: he that feedeth with sustenance man & beast, foule & fish, partly by labor gat his liuing, partly was fed with the liberalitie of other. He that prouideth apparel foral things, hung naked vpō the Crosse: he that sitteth in heauen as his throne, & hath the earth for his footestoole, at an other mans charge was bu­ried and layd in a strange Sepulchre. Christs pouer­tie therfore was vvilling, not of any necessitie of ho­linesse, as I haue said, but to beare that vvhich for sinne was due to vs. Now, I pray you, mark y ^e strength of the former reason. Christ, to sustaine the punish­ment due to our sinnes, liued in great pouerty & hu­mility in this world: therfore bishops & ministers of [Page 195] the Church, of necessitie, must liue in pouertie, and not haue any wealthy liuings, by lands or otherwise. I trust they that haue care of their consciences, will not easily be led to any perswasion by such reasons. They will say, Christ did this also for our example. I graunt, in some respect he did so: By his example he teacheth vs humblenesse and modestie, that we may not be loath to doe those things, that he did, for the benefite & commoditie of our Christian brother. If we so swell with pride, that in respect of our Noble­nesse, or birth, or great estate in the worlde, wee dis­daine other, and thinke our poore neighbour doeth vs iniurie, if he in respect of Christian brotherhood require of vs a benefit for his better reliefe: then is it time for vs, to behold the Sonne of God lying poor­ly in a cribbe or manger, betweene beastes: who, al­though he were God eternall with his Father, and by his mother borne of the most noble family of many Kings and Prophets: yet for our sake he did so humble & debase himself, that he came in so poore and vile condition before men. Furthermore, Christ by his example, hath as it were consecrated pouer­tie, trouble, miserie, and affliction, that they may not be accompted tokens of the wrath of God, or such things as do hinder true pietie & holinesse, or let the saluation of our soules. For as mans nature doeth abhorre all afflictions: so chiefly do men thinke po­uertie and neede, to be not onely one of the greatest miseries that can happen to man, but also hatefull to God himselfe. Thus we see men cōmonly to thinke of such, as are any way fallen into pouerty & misery. Let Iob hereof be an example. In this cause also it is expedient for vs to looke vpō our poore Christ, and [Page 196] to set him before our eyes, that wee may both more patiently beare these things, vvhen for Gods cause they light vpon vs, and more charitably iudge of o­ther, whom God therewith toucheth: yea, it is good to teach vs to pul downe our brissles, when we waxe proude of those gifts of plenty and riches, that God hath giuen vs. Thus you see what profit the example of Christes pouertie bringeth: but I pray you, to whom is Christ an example? to bishops and Mini­sters only? did he liue in poore & miserable state for Ministers only? did he die for their sinnes only? God forbid. He was borne, he liued, he died for all man­kinde, and all faithfull haue the fruite of this his birth, his life, and his death. Therefore the example of Christs life must stretch further then to Bishops and Ministers. It is a farre truer argument to say, Christ liued a simple and poore life, while hee was here on earth: therefore all Christians ought to liue in the same maner that he did, then to apply the same onely to Ministers and Ecclesiasticall persons. Therefore I will all Christians to beware of this he­reticall and Anbaptisticall assertion:

Whosoeuer seeketh Christ in other state and sort then hee gaue example of, seeketh not Christ, but Antichrist, and the pompe of the world.

For if this sentence be applied to the example of the poore state of Christ, it is the very ground of A­nabaptisticall communitie, and that none can be sa­ued, but such as renounce al their goods & possessi­ons. Albeit the example of Christ in this place be applied to Ministers onely: yet in trueth it appertai­neth to all other faithfull, as well to them. And if the Argument shalbe counted good now: hereafter, [Page 197] with as good liklihood, and farre truer interpretati­on, it may be vsed against al that shal truely professe Christ. As touching that Christ chose so simple Apostles, and of so poore estate, Saint Paul sheweth the reason and cause thereof. Brethren (saith hee) 1. Cor. 4. you see your calling, how that not many wise men after the flesh, not many mightie, not many Noble are called: but God hath chosen the foolish things to confound the wise, and the weake things to confounde the mightie, and vnnoble things of the world, and things that are despised, God hath chosen, and things which are not, to bring to nought things that are, that no flesh shoulde glorie in his presence. If Christ in the entrance of his Kingdome, going a­bout to subdue the world to his knowledge, should haue vsed the sernice and ministerie of Princes, Noblemen, great, wealthie, and rich men: or of such as hadbene wise, learned, and eloquent, and politique: the glorie of his mightie conquest would haue bene attributed to the power and might, to the wealth and riches, to the wisedome and lear­ning, to the eloquence and policie of those, which had bene his ministers, and so the glorie of God in that worke of mans saluation, should haue bene di­minished. Therefore God, to shewe his power in heauenly thinges, ouerthwarted the wisedome of the worlde, and chose his Apostles poore, vnnoble, simple, vnlerned, without eloquence, farre from the cunning, wisedome, and policie of the world, & by them and by their preaching in fewe yeeres wanne the whole worlde to his knowledge, and defaced the kingdome of Sathan, consisting in superstiti­on, idolatrie, and wickednesse. And indeede, this order of Gods woorking by these poore and vn­learned [Page 198] men, preuailed against all the Nobilitie, the honour, the power, the might, the wisedome, the policie, learning, the eloquence of the worlde, so that it might bee truely sayde, Non est potentia, non est prudentia, non est consilium aduersus Dominum. But what hereof is to bee concluded to this pur­pose? forsooth, that as Christ thought it fittest to chuse onely poore men to his Apostles, and sent them abroade without any stay of Lining in the worlde: so hee thinketh it meetest, that his Ministers in his Church in all times and places shoulde be in poore estate, and not to haue any wealth or riches.

It is good to consider this reason also, that you bee not more ledde with it, then the weight & force of it requireth. The office of the Apostles was, to goe from Countrey to Countrey, from place to place, to plant Churches vnto God, so that they could not haue any certaine stay of Liuing: It is not therefore like reason, that in a setled Church where the Gospel is receiued, the Ministers and Preachers thereof may haue no certaine forme of Liuing ap­poynted them, eyther by land or otherwise. As Christ chose his Apostles poore, so he chose them simple, and vnlearned, without eloquence, or any kinde of knowledge, that his glorie thereby might the more be set foorth: Shall wee therefore inferre thereupon, that it is fittest alwayes for the Ministers of the Church, to bee simple, without learning, eloquence, and knowledge? It is well knowen that the Anabaptists, and some other phanaticall spi­rits troubling the reformed Churches beyonde the seas, vpon the same example of the Apostles haue gathered, that learning and knowledge is not to bee respected in the choyce of Ministers: because [Page 199] God needeth no such helpes to sette foorth his Gospell, yea they say that learning and eloquence are perillous instruments, to corrupt the simplicitie of the Gospell, and to giue countenance to errour. Wherefore such persons doe vsually admit among them to the Ministerie handicrafts men, and such as challenge to themselues the spirite of God onely, vvithout further knovvledge. But the godly, I doubt not, vnderstand that all things neither can, nor ought to bee like in the state of the Church begin­ning and vnder persecution, and in the Church set­led and liuing in peace and quietnesse.

The Ministers and Preachers of our church, be­side the example of Christ and his Apostles liuing in pouertie, are vvilled diligently to looke into the perpetual doctrine, which Christ in all the Euange­lists doeth teach them, touching the state of their li­uing, namely against riches, couetousnesse, the glo­rie of the vvorld, & care of this life. To this doctrine apperteineth that vvhich Christ teacheth. Matt. 6. That they shoulde not hoarde vp treasure for themselues Matth. 6. Luke 12. vpon earth, where thieues breake through and steale them, but that they should lay vp treasures in heauen &c. That they cannot serue two masters, God and Mammon: That they shoulde not bee carefull for their life, what they shoulde eate, what they shoulde drinke, or what apparell they shoulde put on: but cast all their care vpon God, and seeke his kingdome, and the righteousnesse thereof, for that it is heathenish carefully to seeke after those o­ther things, which God of himselfe will plentiful­ly cast vpon his: that riches, and the pleasures and cares of this life, are resembled to thornes which Matth. 13. choake vp the good seede of Gods word, and make [Page 200] that it cannot prosper: That it is as vnpossible for a Mar. 4. Luk. 8. Matth. 19. rich man to enter into the kingdome of God, as for a Ca­mell to goe thorowe the eye of a needle: That hee cryeth out, woe to them that are full, for they shall bee hungrie: Luk. 6. Luk. 12. and to them that be rich, because they haue alreadie their comfort and consolation: yea, he willeth them to sell all that they haue, and giue vnto the poore, with a number of other places: wherein he instructing his Disci­ples & followers, vtterly willeth them to renounce this vvorld and the treasures thereof. Whereupon it is thought it may be very well concluded, that the Ministers of the Church may not haue any wealthy liuings, and especially by landes and lordships: and therefore that our Bishops be not the true follovv­ers of Christ, but walke in the steppes of Antichrist. Surely our Sauiour Christ did see, that as the perpe­tuall enemie of mankinde did continually seeke by all wayes to dravve men from God: so he did not vse any meane more commonly, then by honour, glo­rie, riches and vvealth. And therefore when he savv that Christ coulde not by other temptations bee o­uercome, he assaulted him with ambition and desire of principalitie, honour, and lordship. This tempta­tion is therefore the more dangerous, because mans corrupt nature is of it selfe greatly inclined to the loue of the world & earthly pleasures. Wherefore I cannot denie, but that our careful & louing sauiour did often & in many places warne his disciples, and by them all vs, to beware of this working of Sathan, and so much as they could, to shunne his snares. But shall vvee thinke therefore, that hee condemneth principalitie, lordship, dominion, vvealth, riches, landes, in them that bee his true and faithfull fol­lovvers? [Page 201] No surely: for that is the full ground of the Anabaptists doctrine, to be shunned of alright chri­stians. And yet before I begin to answere this, I must needes protest it is a queisie & dangerous matter, to speake of wealth and riches of the world, for feare of mistaking, either on the one part, or on the other. For vvhatsoeuer a man shall say in that case, among the vngodly vvill be dravven according to their priuate affections.

The rich, when they heare the possession of riches & the right vse of them defended, by and by if Gods special grace stay them not, vvaxe more confident and secure, and vvith contempt & disdaine of other, thinke themselues free masters and Lordes of Gods giftes, to vse them euen at their ovvne pleasure, & to the fulfilling of their ovvne fleshly fantasies. On the cōtrary part, when they that be poore & destitute of those gifts, shall heare the rich blamed for the abuse of their wealth, & signification giuen, that whatsoe­uer is aboue the sufficient maintenance of their own state, is due vnto the poore: they also as rashly enter into iudgement, & condemne all rich men as coue­tous, as griedy gatherers, as thieues & extortioners, & cruel detainers of that which by Gods law is due to others. Some there be also, that thinke all vse and administration of riches to be dangerous, & to bring no smal hinderance to the saluation of mens soules. Vnto vvhich perswasion, the phanaticall spirits of the Anabaptists adde more difficultie, not onely ta­king away all possession & property, and allowing a Platonicall community of al things: but also denying superioritie, and Lordship and dominion, and brin­ging in a general equality, most dangerous to the so­cietie [Page 202] of man. Wherefore, it behooueth me so to speake of riches and possessions, that (so neere as I can) none of these offences may be iustly taken.

First therefore to begin, vve may not thinke that Christ in them that be his, condemneth eyther the possession or the right vse of Lordship, dominion, lāds, riches, mony & such like: for they are the good gifts of God, wherwith he blesseth his people, as the whole course of the scriptures declare. The blessing of Pro. 10. the Lord (saith Salomon) maketh rich, and bringeth no so­rowe of heart with it. Blessed is the man (saith Dauid) that Psal. 112. feareth the Lord &c. his seede shall be mightie vpon earth, the generation of the faithfull shall bee blessed, riches and plenteousnesse shall bee in his house &c. And againe, His horne shall bee exalted with honour: the vngodly shall see it, and it shall grieue them. Therefore we see many of the good Saints of God, that haue bene indued with great riches & possessions, as Abraham the Fa­ther of the faithful, Iob, Ioseph, Dauid, Salomon, Daniel. And in the new Testament, Nicodemus, Ioseph of Ari­mathea, Lazarus of Bethania, Mary Magdalene, Sergius Paulus Proconsul of Cypres, the Centurion, and many other. Wee may not thinke therefore, that Christ condemneth the giftes and blessings of God, or the vse of them, in his seruants. And that the trueth ta­ken out of the Scriptures may be of more authoritie vvith you, I wil let you vnderstand it by the words of the ancient & learned Fathers: so shal you perceiue, it is not my interpretation, but theirs. And first Hieroms. Ioseph, which both in pouertie and riches, gaue Hierom. ad Saluinam. triall of his vertues, and was both a seruant and a master, teacheth vs the freedome of the minde. Was hee not next vnto Pharao, adorned in royal furniture? & yet was he so [Page 203] beloued of God, that aboue all the Patriarkes, he was a Fa­ther of two Tribes. Daniel, and the three young men, had such rule ouer the power and riches of Babylon, that in ap­parell they serued Nabuchodonosor, but in minde they ser­ued God. Mardocheus and Hester, in the middest of their purple, silke, and precious iewels, ouercame pride with hu­militie, and were of such worthinesse, that they being Cap­tiues, bare rule ouer Conquerours. My speech tendeth to this ende, that I may declare that this yong man that I speake of, had kinred of royall blood, aboundance of riches, and orna­ments of honour and power, as matter and instruments of vertue vnto him. S. Augustine disputeth this question, Epist. 89. writing to Hillarius, Thou writest vnto me, (sayeth he) that some say, that a rich man remaining in his wealth, can­not enter into the kingdome of God, vnlesse that hee sell all that he hath, and that it shal not profit, though in his wealth he keepe the cōmandements of God. Our fathers, Abraham, Isaac and Iaacob, vnderstood not this reasoning: for they all had no small riches, as the holy Scriptures witnesse, &c.

And least that some might say, that those holy men were vnder the old Testament, and vnderstood not the perfect lawe that Christ giueth, when he say­eth, Matt. 19. Goe & sell all that thou hast, and giue it vnto the poore, and thou shalt haue treasure in heauen, the same Augu­stine addeth, If they will say so; they may speake with some reason: but let them heare the whole, let them marke the whole: they may not in one part open their eares, and in an other part stoppe them. Hee spake that to one that asked him, What shall I doe to obtaine euerlasting life? and Christes answere is not, If thou wilt obtaine euerlasting life, sell all that thou hast: but, if thou wilt haue euerlasting life, keepe the Commandemements, &c. And a little after, our good Maister doeth make [Page 204] a distinction betweene the keeping of the Cōmandements, and that other rule of perfectnesse. For in the one part he sayde, If thou wilt enter into life, keepe the Commande­ments: And in the other he sayde, If thou wilt bee per­fect, sell all thou hast, and come and followe me. Howe there­fore can we denie, that rich men, although they haue not the perfection, shall come into euerlasting life, if they keepe the commandements, and giue, that it may be giuen vnto them? And in the ende he concludeth his reason in this manner, after hee hath spoken of the vncha­ritable minde of the rich glutton. This pride (say­eth hee) wherewith this rich man did contemne the poore Lazarus lying before his gates, and that trust that he did put in his riches, whereby he thought himselfe a blessed man, because of his purple, silke, and sumptuous feastes, did bring him to the torments of hell, and not his riches. By which wordes of Augustine, it may ap­peare, it is not riches, Landes and possessions, that GOD condemneth in his seruantes, but the euill vse of them. Wherefore the same Augustine say­eth, When the Lorde had sayde, It is easier for a Camell Psal 51. to passe thorowe the eye of a needle, then for a rich man to enter into the kingdome of God: and the Apostles maruailing thereat, answered, Who then can bee saued? What respected they I pray you? surely, non facultates, sed cupiditates: not great substance, but greedie desire of them.

Immediately hee sheweth, that rich Abraham had preheminence in heauen, before poore Laza­rus, Reade the Scriptures, (saieth he) and thoushalt finde rich Abraham, that thou mayest knowe, it is not riches that is punished. Abraham had great store of golde, siluer, cattell and housholde. Hee was rich, and yet was poore La­zarus [Page 205] brought into his bosome: the poore man in the bo­some of the rich, or rather both rich before God, and both poore in spirite &c. Marke this, that you do not commonly blame rich men, or put trust in poore estate. For if a man should not put his trust in riches, much lesse in pouertie. To the like effect speaketh Hierome, Is it euill to haue riches iustly gotten, so that a man giue thankes to God that gaue them? No, but euill it is to put a mans trust in riches. For in another Psalme it is sayde, Ifriches come vnto thee, set not thine heart vpon them. A man may haue riches for his ne­cessitie, but hee may not possesse them to delight in them. Well therefore saith Chrisostome, As I haue sayde, wine Homil. 2. ad popul. An­tioch. is not ill, but drunkennesse is ill: so say I, riches are not ill, but couetousnesse is ill. A rich man is one thing, and a coue­tous man is another. A couetous man cannot be a rich man. Homil. 13. ad popul. Antioch. And to the same meaning in an other place: Let vs not falsely accuse either riches or pouertie: for both riches and pouertie are such, as, if we will our selues, bring instru­ments of vertue. Let vs therefore so frame our selues, that we iudge not so, as we may seeme to blame Gods giftes, but the euill affections of men. The same Chrysostome, Riches Homil. ad popul. Anti­och. 58. (saith he) killeth not: but to be a slaue to riches, killeth, and to loue couetousnesse. And againe, the rich glutton was punished, not because he was rich, but because he wan­ted mercie. For it may bee, that one hauing riches, ioyned with mercie, may attaine to all goodnesse. By these testi­monies of the ancient learned Fathers, grounded vpon the examples and doctrine of the Scriptures, you may perceiue, that riches are the good gift and blessing of God: that the Saintes of God haue vsed and enioyed them: that welth & possessions of them selues are not hinderous to pietie & godlinesse, but rather instruments of vertue and meanes to come [Page 206] to heauen: that God doeth not condemne them in his seruants: that it is not a man voyd of lands and possession, but a heart voyde of couetousnesse that Christ desireth: that it is not riches, but the sinfull affections of men that he reproueth. How then can it bee prooued by Christs doctrine, that any state of his disciples or faithfull seruants and followers, ought not to haue landes, possessions, or ample and large liuings? or that they be by his word so expresly prohibited, that neither Prince may suffer it vvith­out danger, nor faithfull Minister with good con­science inioy them? Let vs somewhat better consi­der the particular places of this doctrine of Christ, whereon this assertion is grounded. Where Christ saith, Hoarde not vp treasures for your selues on earth, Matth. 6. he saith not, you shall haue no treasures. To haue treasures, and to hoarde treasures, be diuerse. Hee that hoardeth vp treasures, sheweth that hee hath a carefull minde to keepe them: but a man may possesse treasures, and yet with free heart bee wil­ling to imploy them to godly purposes: like as Iob did, who had his riches alwayes ready to pleasure other. When Christ affirmeth, that where a mans treasure is, there is his heart: by treasure, he meaneth not the possession of riches simply, but hee mea­neth that, wherein a man reposeth his chiefe trea­sure and felicitie to consist. And in deede it can not bee, but that hee that esteemeth his chiefe felicitie in any thing, doeth set his heart also vpon it. He that setteth his felicitie in honour and dignitie, hath his heart possessed with ambition. Hee that thinketh it to bee in worldly pleasure, hath his whole minde on playing, banqueting, feasting [Page 207] and riot. He that reposeth his felicitie in building, giueth ouer his cogitations vnto that. So hee that iudgeth his blessednes in this life to be in possession of riches & lands, vndoubtedly can not but haue his heart fastened vpō them. And seeing that God cha­lengeth vnto himselfe all our whole heart, and our whole soule and minde, they that so do, must needes offend God most grieuously, & make of their riches their God, and so as S. Paul saith, become very idola­ters. Therfore if either Ecclesiasticall persons, or lay men, do so set their minds on riches, this place nigh­ly toucheth them. When Christ saieth, No man can serue two masters; &c. and ye cannot serue God and Mam­mon, Marke, I pray you, that he saith not: No man can serue God & get riches. For godly men both haue be­fore time, & now may get lands & riches, procured either by heritage or by gift, or by any other lawfull meanes. Consider the Patriarch Iacob: who passed Gene. 32. Iordane onely with a staffe in his hand, & in the time of his liuing in a strange Countrey gate so great ri­ches, as he returned with two great cōpanies of ser­uants & cattel. And yet vndoubtedly this Patriarch was a good Christian, being saued by the same reli­gion that his grandfather Abraham was, the father of the faithfull, who with reioycing sawe the day of Christ. Neither doth Christ say, No man can serue God and possesse riches. For as it is saide before, Abraham, Iob, and Ioseph, possessed great wealth & riches, and yet vndoubtedly, truely, and sincerely serued God. Riches are the blessings of God, neyther may anie more rightly or with better title possesse them, then the good and faithfull seruants of God. What saith Christ then? forsooth, No man can serue two masters: [Page 208] or No man can serue God and Mammon. Getting or possessing is one thing, & seruing is another. Seruing presupposeth a mastership or dominion in him that is serued. He that serueth riches, acknovvledgeth them to be his Lord and Master. Seruitude or bon­dage hath this condition, that hee wholly obey his master: that night and day he doe nothing but that pleaseth his master: that he shall be contented to haue the displeasure of all other, so that he may haue the good vvil of his master: Finally, vvhatsoeuer a seruant doth, what labour soeuer he taketh, vvhatso­euer by his paines he getteth, he doth it to the vse & behalfe of his master. Whosoeuer is such a bond-slaue to riches, is a traytour reuolted from God, neither can it be possible for him to serue God. Such a seruing of Mammon it is that Christ in this place rebuketh, vvith vvhich seruice, the seruice of God cannot be ioyned.

But it vvere great rashnesse to thinke all that pos­sesse lands, lordships, and riches, of necessitie to be subiect to this slauish seruice of Mammon, as some men vncharitably iudge of the Bishops and Clergie of England. Ioseph of Arimathea vvas a rich man, and yet in time of great perill did more seruice to Christ, then all his poore Apostles vvhich had so little to leese. It is vvritten in the Euangelists, When Euen was come, there came a rich man from Arimathea Matth. 27. named Ioseph, which also himselfe was Iesus his disciple. He went to Pilate and begged the body of Iesus. Then Pi­late commaunded the body to bee deliuered, and when Io­seph had taken the body, hee wrapped it in a cleane linnen cloth, and layde him in a newe tombe &c. Consider the circumstances of the historie: vveigh the danger [Page 209] of the time: call to remembrance how many things might haue hindered, and staied Ioseph from this do­ing, and you shall perceiue that possession of landes and riches, may be ioyned with a free & faithful ser­uice, yea, oftentimes more faithful, then pouerty and base estate in the vvorlde. Good Christians there­fore may not condemne as slaues & seruants to An­tichrist, all such as haue lands & possessions. Experi­ence in England God be thanked) hath taught, whē a number of poore Priests & Ministers reuolted frō Christ to the Mammon their Masse, that many which had the greatest liuings in this lād, were most ready not onely to be banished their countrey, but also to shead their blood, and giue their liues to serue faith­fully their Lord and master Christ: and I doubt not, wil doe againe, if euer God giue the occasion. Iudge therefore more charitably of your Ministers & Prea­chers, (O ye English professours) which haue seene these things with your eyes, & know not how soone, to the sorowe of your owne hearts, yee may see the same againe. But they which at this day mislike the state of bishops, & do write or speake against them, are those persons, which in the time of affliction, ey­ther were not borne, or els were very yong, & there­fore haue no sense of that temptation, which that persecution did then bring. As God of his goodnes graunteth vs now some Halcion dayes: so I beseech him against that day, to giue vs the grace of his migh­tie spirit, so that we may haue the like constancie.

It is further alledged out of Christs doctrine, that when he answered the Pharisees, Mat. 22. he giueth a Matt. 22. plaine commandement, that landes and possesions should be at the pleasure of the Prince, & that Mini­sters [Page 210] of the church ought to giue them vp vnto him. For this he saith, Giue to Caesar that which is Caesars, and to God, that is Gods: But (say they) all temporall landes are Caesars, therefore they ought to giue them vnto Caesar: and our Caesar is our gracious Prince and Soueraigne.

Truely it woulde make any Christian heart to la­ment in these dayes, to see Gods holy word so mise­rably drawen, racked, and pulled in sunder from the true meaning thereof. If the bishops, and other of the Cleargy of England did grudge or murmure to haue their landes and Liuinges to bee tributarie to the Prince, and subiect to all taxes and seruices, that by the laws of this Realm may be, either to the main­tenance of her person, or to the defence of our coun­trey: Or if they did challenge such an immunitie or exemption from the authoritie of the Prince, as the Pope and his Cleargie did: Or if they did find them-selues grieued to bee punished by the Prince for the breach of her Lawes, as the Donatists in old time did, and some nowe in our age do: If they were such e­nemies to Princes and Gouernours, as they woulde exempt thē out of the state of true christianitie, & of the Church of God, and make them onely to serue their turne in euill affaires: then in deede did this place make strongly against them. But I trust the Cleargie of Englande, are with all good men out of the suspition of these pointes. They are as wil­ling and readie at all times to bee contributarie, as any other subiectes are: they claime no exemption from her authoritie: they willingly submitte them-selues to her correction: they humbly acknowledge their obedience in all thinges, that anie Christian Prince may require: and this doe they principallie [Page 211] for conscience sake, because it is the ordinance and commandement of God: but much mooued there­to also, as men, in consideration of their ovvnestate, vvhich next vnder God dependeth of her maiestie. Seeing therfore the hand of God hath more straight­ly bounde them vnto her, then other common sub­iects: I doubt not, but shee vvillingly hath, and shall haue all dueties of obedience at their handes, that a­ny Christian subiects by the word of God are bound vnto. Neither are they in any feare that her Maiestie vvill presse them to any thing, vvhich shall not stand vvith the glorie of God, and furtherance of the Gos­pel. But hovv these vvords of Christ before mentio­ned, do cōmand them presently to yeeld vp into her Maiesties hands such landes & possessions, as by the grant of her goodnes, & by the law of this realm they nowe inioy, indeede I see not. If such a Prince shall com (as I trust in my daies neuer to see) that shal put them to this choise, either to forgoe their lands & li­uings, or to loose the free course of the Gospell: it is before declared, what their duty is to do therin. And I doubt not, but in the late time of persecutiō, there were many of them that would haue bin glad with al the veines in their hearts, by that choice to haue en­ioyed in this Realme the freedom of their conscien­ces, though they had bin put to as pore estate, as pos­sibly men might haue liued in. But how that christiā princes are warranted, either by this place of the go­spell, or by any part of the word of God, so hardly to deale with the state of the ministery, I haue not as yet learned, though it be in these dayes by some boldly affirmed. Amb. hath a worthy saying, wherin he plain­ly noteth both what a christiā prince may do in these [Page 212] things that appertaine vnto the Church, and howe a godly bishop shoulde in that case behaue himselfe. When it was proposed vnto me (saith he) that I should de­liuer Epist. lib. 5. in Orat. con­tra Auxen­tium. the plate or vessell of the church, I made this answere: If there were any thing required that was my owne, either land, house, gold or siluer being of my owne priuate right, that I would willingly deliuer it: but that I coulde not pull any thing from the Church of God. And moreouer I sayde, that in so doing I had regarde to the Emperours safetie, be­cause it was not profitable either for me to deliuer it, or for him to receiue it. Let him receiue the words of a free Mini­ster of God. If he will doe that is for his owne safety, let him forbeare to do Christ iniury. By these words ye may per­ceiue, both that Ambrose wold not deliuer the church goods, nor that he thought it safe for the Emperour to require it. The mening of Christ is in those words, to teach his to put a differēce between the duty that they owe to the Prince, & that they owe to God: and to declare, that vvithin their due boundes, they may both stand together. Therefore they that wil rightly folow Christ in this doctrine, must consider, in what consisteth the dutie towards a Prince or Magistrate, and wherein resteth our duetie towardes God. Wee owe to the Prince, honour, feare, and obedience: o­bedience (I say) in al those things that are not against the worde of God and his commandements. Those things that God commandeth, a Christian Prince cannot forbid: Those things that God forbiddeth, no Prince hath authority to command. But such things as be external, and by Gods word left in different, the Prince by his authoritie may so by lawe dispose, ei­ther in cōmanding, or forbidding, as in wisedome & discretion he shall thinke to make most to the glorie [Page 213] of God, and to the good and safe state of his people. Among these things external, I thinke lands, goods, and possessions to bee, and therefore that the same ought to be subiect to taxe and tribute in such sort, as the lawes & state of the countrey requireth: yea, and if there shal happen in any country a magistrate, which by violence and extortion shall wrest more vnto him of the landes and substance of the people, then lawe and right requireth: I see no cause war­ranted by Gods word, that the inferiour subiectes can rebell, or resist the Prince therein, but that they shal euidently shew thēselues to resist the ordinance of God. For they haue not the sword of correction committed into their hand, and oftentimes God by euill Princes correcteth the sinnes of the people. Wherefore, if subiects resist the hard dealings euen of euill Magistrates, they doe in that respect striue against God himselfe, who will not suffer it vnpuni­shed. Wherefore Ieremie willeth the Iewes to sub­mit Ierem. 28. themselues to the obedience of Nabuchodonosor, a wicked and cruell king: and Baruch teacheth them Baruc. 1. to pray for the good estate of the sayd Nabuchodono­sor and his nephewe Balthasar. And Saint Peter and 1. Pet. 1. Rom. 13. 1. Tim. 2. Saint Paul, will Christian subiects not onely to bee obedient to the heathen tyrants, vvhich vvere in their time, as Nero, and such other, but also to make most humble and heartie prayers for them, that his people might liue vnder them a quiet and peaceable life, vvith all godlinesse and honestie. Tertullian also shevveth the same to haue beene Tertull. ad Scapulam. the practise of the primitiue Church, euen towarde the enemies and cruell persecutours of the faith of Christ.

[Page 214] A Christian (saith he) is enemie to none, and least of all to the Emperour, whome he knowing to be ordeined of God, must of necessitie loue, reuerence, and honour, and wish to bee in safetie together with the whole Romaine Empire. And againe, We pray for all Emperours, that God woulde graunt vnto them long life, prosperous reigne, strong ar­mies, Tertul. Apo­log. faithfull Counsell, obedient Subiects. &c.

We may learne then by this, that Christian due­tie of a subiect consisteth in louing, in reuerencing, in obeying the Prince and Magistrate in all things, that lawfully hee commandeth: and in those things that he commandeth vnlawfully, not by violence to resist him, though the same touch our goods, our lands, yea and our life also. As touching our duetie towarde God, wee owe vnto him our selues whollie, both body and soule, and all things and partes to the same appertaining, according to that his Lavve requireth, Thou shalt loue God with all thy heart, with all thy soule, with all thy minde, and with thy whole power. For wee are his creatures, and hee is our Lorde and maker. But forasmuch as Princes, Magistrates, Rulers, Parents, Masters, and all superiours, haue a portion of Gods authoritie ouer vs, as his officers and Lieutenants in their callings: therefore God doeth permit vnto them some part also of his ho­nour, but so farre, and in such things, and such maner as before is declared, retaining vnto himselfe our faith and religion, vvith all the partes of his di­uine vvorshippe consisting in Spirite and in trueth, the calling vpon his blessed name, the confession of his holy trueth, and the obedience of his morall Lavve: vvhich thinges hee doeth not make sub­iect to any Princes authoritie. And if any Prince [Page 215] or Magistrate by violence and crueltie shall breake into the boundes of our duetie towardes God, I saie not that priuate subiects may by violence resist it: but surely they may not obey it, but rather yeelde into his handes, goods, landes, countrey, and life too. For so did the Prophet Daniel: so did the yong men his companions: so did the whole number of the martyrs of God, by whome the Church of Christ increased as Augustine saieth, Non resisten­do August de Agon. Chri. sed perferendo, not by resisting but by suffering. And Hierome: The Church of Christ was founded by Hierom ad Theophil. suffering reproch, by persecutions it increased, by martyr­domes it was crowned. To this ende, saith Tertullian al­so, Semen Euangelij Sanguis Martyrum. This is the true doctrine of the wordes of Christ before menti­oned, by which wee are taught to put a difference betweene our duetie towards God, and that we owe towarde the Prince, yeelding to each that vvhich is his: A doctrine most profitable and necessarie to all Christian Churches and common weales. But who can gather of this, that the Ministers of the Church of Christ, liuing vnder a Christian Prince fauouring and defending the Gospel, must of neces­sitie giue vp into the Princes hands those landes and possessions, which by the graunt of the same Prince and the Lawe of the Lande is assigned vnto them? For if the land be Caesars and therefore must bee deli­uered to Caesar: then are all goods, Caesars, and must be also yeelded into his hands.

God saue vs from Princes that will vse like vio­lence and tyrannie towarde our Landes, goods, and bodies, as these men vse to the worde of God. I haue not as yet noted vnto you (good Christians) [Page 216] the very grounde of this corrupt interpretation of the doctrine of Christ, and the mischiefe that is hid vnder it. I pray you therefore consider, to vvhome doth Christ speake in al those places of his doctrine before mentioned? Whome doeth he teach? whom doth he instruct, that they shoulde not hoarde vp treasure vpon earth? that they may not serue God and Mammon? that they may not bee carefull what to eate and what to drinke? that they must sell all that they haue and followe him? that they must renounce all that they haue if they will bee his true Disciples? And lastly that they must yeelde to Caesar that which is Caesars? Are these things spoken to Ministers onely? doeth Christs doctrine pertaine to Bishops and Ministers onely? Is it his will that they onely shoulde followe his godly instructions and commaundements? Then of likelihoode, as hee came onely to teach Ministers, and to bee exam­ple of life to them alone: so hee came to saue Mini­sters onely. But what a wicked vanitie were it so to speake or thinke?

Now if Christes doctrine bee generall to all the faithfull, as in deede it is: (that beeing the true interpretation that they vvoulde haue to bee) it must of necessitie followe, that no true Christian can keepe landes and possessions, nor abide in any wealthie or rich estate: which is the very ground of the Anabaptists doctrine, as all learned men do know. In so much, that all the famous men, that in this our age haue expounded the Scriptures, or written against the Anabaptistes, doe note, that by this in­terpretation of the speeches of Christ before men­tioned, they doe grounde their communitie, and taking away of proprietie and possession of goods, [Page 217] with sundry like other doctrines. We may see ther­fore, & it is time to take heed of it, how sathā, vnder pretences seeketh to thrust the spirit of the Anabap­tists, & the groūds of their learning into this church of England. The inconuenience then of this kinde of reasoning is, either, that these sentēces of the gospel touch bishops and ministers only, and all other are left free, which is a very great absurditie: or els that the same doctrine gathered out of these places in the same sense that they vse, doth belong to al chri­stiās, which with the Anabaptists taketh away al pro­prietie & possessions of lands & goods, & (as I haue before saide) bringeth in a Platonicall community. I say not, that they which vse these places do meane it: but surely that inconuenience & danger follow­eth vpon it. Therefore, they that haue any feare of God, ought to take heed, that their immoderat sto­mack & affectiōs against bishops & other ministers, do not ouermuch blind them, & carry them away, either to the affirming, or to the maintening of cor­rupt and dangerous doctrines, both to the Church and commonwealth. If this their doctrine spread in libels, shall once become familiar vnto the commō people of this Realme: it may happily breed such a scab and dangerous sore, as all the cunning in this land will scant be able to heale it. God send grace, that heede may be taken thereof in time.

They wil say (I know) That this is but a shift of Logike that the false sophisters the bishops do vse to turne the matter from themselues, when they say, that this doctrine of Christ pertaineth to al Christians, aswell as to them: & will aske me how they will auoid those plain & euident words that Christ speaketh to his Apostles and disciples only, when he sendeth [Page 218] them abroad two and two, to preach the kingdome of God. This (say they) doth belong to Ministers and Preachers only.

As ye go, preach, saying, that the kingdome of heauen is Matth. 10. at hand: heale the sicke, clense the lepers, raise the dead, cast out deuils, freely ye haue receiued, and freely giue you. Pos­sesse Mar. 3. not golde nor siluer, nor money in your purses, nor scrip Luke 9. toward your iourney, neither two coates, neither shooes, nor yet a staffe, For the workman is worthy of his meate. These words, I must confesse, do not appertaine generally to al christians, no more do they generally to al mi­nisters & preachers of al times & places. Is it euil in it selfe to haue golde or siluer? or to haue a staffe on the way to walke with? or to weare shoes to saue his feet in iourneying? I think there is no christian that will so iudge. Christ himselfe had a purse, wherein Iudas caryed mony for his prouision, & he suffered certaine rich women to go with him, & to minister to him & to his disciples. Peter also bare a sworde, & ware sandalles on his feete, when the Angell bade him put on his sandalles. And Paul writing to Timo­thie, willeth him to bring his cloake with him, al­though vndoubtedly hee had an other garment be­fore. We must consider then what it is that Christ in this place meaneth, seeing neither himselfe nor his Apostles did obserue it according to the strict­nesse of the letter.

There be some that say these precepts be perso­nall, and for a time onely, not generall or perpetu­al: for that which goeth before may seeme to take away the continuāce of these precepts, Go not in the way of the Gentiles, but to the lost sheep of the house of Isra­el. Which precept the Apostles at this time obser­ued, but afterward they preached the gospel vnto al [Page 219] the nations of the earth: so doe they thinke, that Christ, for the time of this message only, comman­ded them to possesse no gold nor siluer, &c. & from thenceforth that this commandement was abroga­ted. This interpretation I cannot reiect as euill, or not pertinent to the meaning of Christ. There bee also some hypocrites, & Pope-holy persons, which wil haue these precepts perpetuall, and build there­on friery & monkish superstitiō: They wil not touch any money: They wil weare no whole shooes: They wil not haue a staffe to walk with, thinking that they shew themselues the holy seruants of God therein. To this interpretation very nighly commeth that, which these men vse to proue, that bishops & prea­chers may haue no lands nor possessiōs, nor riches, no nor money, further then will barely prouide thē meat, and drinke, and cloth, & whatsoeuer is aboue, to be of superfluitie. Some other thinke, that Christ in those words onely compareth the Ambassadors of other princes with his: as if hee had saide, I send you foorth to preach the kingdome of God: and the state of an ambassade or message doeth require, that I should deliuer vnto you money, and all other like things conuenient for this voyage, as Princes vse to their ambassadours: but deceyue not your selues: the maner of this message is diuers from such messages as ciuill princes vse. In ciuill ambassades, great furniture (I know) is thought conuenient: but this message of mine is such, as nedeth no such mat­ter to set it out. For the maiestie of the thing it selfe, & the myracles that you shal worke, shall sufficient­ly giue authoritie vnto it. This interpretation also I thinke not amisse: but in my opinion, & that by the [Page 220] iudgement of some other learned men, also the true & simple meaning of Christ was, to teach his Apo­stles to put their trust & whole confidence vpon the prouidence of God only, & for the better persuasi­on, would haue them at this time to make trial ther­of, and by experience to learne, that though they haue nothing in the sight of the world to feede thē, to helpe or to defend them: yet that he will so pro­uide for them, if they continue in their vocation & calling faithfully, that they shal want nothing: yea, that the fowles of the aire shall rather feed them thē that they should lacke sustenance. That this was Christes meaning, it may appeare in S. Luke, where he saith to his Apostles, When I sent you forth without wallet or scrippe, or shooes, lacked you any thing? and they Luke 22. said, No. Then said he vnto them, But now he that hath a wallet, let him take it vp, and he that hath none, let him sell his coate and buy a sword. The Apostles vndoubtedly had great need of this instruction, and to be taught to put their whole trust in the prouidence of God, and to depende vpon that onely. For he did see that in the execution of their office they shoulde be cast into all the difficulties of this worlde, which either Sathan or his ministers were able to raise against them. This lesson is very necessary also for all other christians, but principally for the ministers & prea­chers of the Gospel, whensoeuer God for the pro­fession & teaching of his trueth shall cast them into the like difficulties. For if they do not rest vpon that onely, they shall finde lands, possessions, power, au­thoritie, kinred, friendship, & all other helps of this world, to be but as a broken staffe to leane vnto.

But what maketh this against that, that ministers [Page 221] of the Church in the calme times of quietnesse, may [...]nioy the benefites and liberalitie of good and gra­ [...]ious Princes, whom he hath appointed as fosterers and nourishers of his Church and people, wherein soeuer those benefites of their liberalitie shalbe im­ployed, be it lands, possessions, goods, money, or a­ny other maner of prouision?

For further proofe of this matter against the weal­thy state of the Clergy, the example of S. Peter also is broughtin, who saieth in the Actes to the poore [...]ame man, Siluer and gold haue I none, &c. Loe (saie Act. 3. [...]hey) S. Peter was a right Apostle, & was in so poore [...]ase, that he had neither siluer nor golde, no not so [...]uch as hee could bestowe a meane reliefe vpon a poore begger. His example should our rich bishops and Preachers followe. And S. Paul to Timothie, Ha­uing food and rayment, we should therewith be content.

Here we may learne (say they) what manner of liuing Mi­nisters of the Church shoulde haue, that is, so much onely, as will prouide them meate, drinke, and cloth: whatsoeuer is aboue, that is superfluity, & more then Gods word requireth. Who seeth not (good Christians) whereat these men shoote, and what state of the Ministerie, this earnest zeale that now is pretended, woulde settle in this Church? that is, more miserable and worse prouided for, then any other state of the lande be­side. Those heartes wherein is true deuotion, and the right loue of the Gospell, are rather ouer boun­tifull toward the Preachers thereof, then too spa­ring. For they are thus affected, that they thinke no­thing too deare for thē, yea, if it were possible, they would giue their eyes vnto them out of their heads, as Paul saith to the Galathians.

[Page 222] What spirit this is therefore that would so hard ly pinch & wring the ministers of the church, it is e­uidently to be gathered. The principall purpose at the beginning was, to proue y ^t the Ministers might not by the word of God inioy any temporall lands: but now forsooth, through the goodnesse of their cause, in the vehemencie of their reasoning, and ful­nesse of their proofe, it falleth out so, that Ministers may not haue so much as any peny in their purse to prouide them sustenance: but must liue vpō the cha­ritable almes of the people, & cōtent thēselues with meat, drink, and apparel onely, as the Apostles did. For they are no spiritual men (say they) that haue temporall li­uing. Yea, of the very tithes they ought to claime no more, then may serue them to meat, drink, & cloth. And if the same be denied them, they may not by law sue for it. For if their coate be taken from them, they should deliuer their clokealso. Matth. 5.

This doctrine doth very wel iustifie the couetous and vncharitable dealinges of many Parishioners, which partly by violence, partly by craftie meanes detaine from the Ministers their portiō of tithes ap­pointed by the lawe. This doctrine giueth good countenance to corrupt patrones, who wil not be­stow their benefices, but by composition of a good part of the fruits to their owne vse & commoditie. And when the liuing shall be worth 100. pounds by the yeere, they will aske, whether thirtie or fourtie pounds bee not a sufficient portion for the Parson? This dealing before time hath bin accounted little better then sacrilege or simonie: but now it may be thought (if this doctrine be good & allowable) that it is lawfully done, and according to the worde of [Page 223] God: yea, and that the minister is a couetous world­ling, and worthy great blame, that will not content himselfe with such a rate, as they willingly shall al­low him. What care they which thus reason haue, I wil not say of the preaching of the gospel, but of the state of learning and knowledge in the Church of Christ, all men may euidently perceiue. Either they iudge, as I haue before written at large, that men be Angels without corruption, and will followe the course of learning for conscience sake, though there be no hope of reward to allure thē: or els they think, that God wil miraculously giue knowledge to such as he shal incline to the Ministery, as hee did in the primitiue Church to his Apostles, and other.

As touching the example of Saint Peter, it is be­fore declared, what cause Christ respected in the choosing of so poore Apostles, and leauing them in so base state and condition of life: that is, that the worke of winning the whole world to the doctrine of saluation by so simple and poore instruments, as in the iudgement of men they seemed, might bee the greater glorie to God, as Saint Paul saith: Espe­cially seeing he did set them forth, and furnish them vvith the heauenly riches of his holy spirite, that is to say, extraordinary knowledge, rare giftes of ver­tue, and povver to worke miracles.

But vpō this extraordinary dealing of God in the foūding of his church, to ground a general & perpe­tual rule, to bind the Ministers of al places & times, is such maner vsing y ^e scriptures, as must needs breed great inconueniences among the people of God.

As for the words of Saint Paul, there is no man I 1. T [...]. 6. thinke, but that hee may perceiue they are spoken [Page 224] generally, and not to Ministers onely, as they are i [...] this place applied. Remember the place: viewe the circumstances: consider what goeth before, and what commeth after, and you shall vnderstand it to be true. For S. Paul there, speaketh to the same pur­pose, Matth. 6. that Christ doth Matth. 6. when he willeth mē not to bee carefull what to eate, what to drinke, or what to put on, but that they should seeke the king­dome of God and the righteousnesse thereof, and al other things should by the prouidence of God bee cast vnto them. So, I say, S. Paul exhorteth men not to be in loue with the riches of this worlde, which they shal neuer cary away with thē, that they should not practise wicked waies to gaine, but accoūt god­lines their chiefe gaine & cōmoditie, holding them-selues contented with those things that the necessi­tie of nature requireth, that is, foode, & apparel: For whatsoeuer is aboue that, may seeme to be superflu­ous. This wholesome doctrine, the spirit of God in the scriptures doth often cast vpon the consciences of Christians, as a necessary bridle, to stay the wic­ked affection of couetousnes & greedy desire of the world, wherto the corruptiō of our nature is giuen. And yet he doeth not condemne riches, or a more plentifull life, as euill in it selfe. It is the heart, the minde, and the affection, that God would haue stai­ed and kept vnder in his obedience, and not the for­bearing of the externall creatures as before is at large declared. Iob in the middes of his greatest wealth had as poore and as contented a heart, as he that had a small liuing, and did no more exceede in gluttonie, or other riotous excesse, then hee did, which had not a peny more then to prouide meate, [Page 225] drinke & cloth. This doctrine, as it doeth generally pertaine to all Christians: so I denie not, but it very nighly and chiefly ought to touch Preachers & mi­nisters of the Church. Wherfore I must & do con­fesse, that so much as our bishops and Clergy want of the performance hereof, they want of that perfe­ction that by the word of God they should haue. But how cā it be proued hereby, that they may not haue more ample or large alowance then shal suffice thē for necessarie foode & apparell? In deed that cōten­tation of mind they should haue, whensoeuer God calleth them to that necessity, yea & whē they be in their wealthiest state that any cōdition of a christiā common weale doth giue them, they ought not in those things to exceed, but to keepe that moderati­on that godlines requireth: & whatsoeuer is aboue that, they are bound in conscience to see godly and honestly bestowed, or else they grieuously offende God, and giue euil example to other. This rule (as I haue said) pertaineth in like maner to all christians: and therfore it can no more follow vpon this, that the lands & liuings of ministers must be taken from them, because it bringeth superfluitie vnto them, and more then the necessitie of nature requireth, then you can conclude the same against all other Christians that haue more ample lands and liuings then will suffice them to the like purpose. As I haue said before, so say I now againe, If our bishops & o­ther clergy men, imploy the ouerplus of their large and plentifull liuings vnto euill and naughty vses, neither I nor any other can therein defend them.

For the better vnderstanding of my aunswere to these places, and of the imperfect manner of reaso­ning [Page 226] vsed by the aduersary: it behoueth to consider, that God in his worde layeth downe a perfect mea­sure of his iustice, and an absolute rule of that life that Christians shoulde leade. As for example, when he saith in the Law, Thou shalt loue the Lord thy God with al thy heart, with all thy soule, with all thy mind, with all thy power, and thy neighbour as thy selfe: This commandemēt requireth, that al the parts & mem­bers of our soule inwardly, and our bodie & goods outwardly, shoulde bee bent and giuen ouer to the setting foorth of the glory of God. Our heart is the roote of our affections: therefore we are comman­ded to loue or hate nothing, to feare or hope for nothing, to desire or shun nothing, not to be sorie for any thing, nor reioyce in any thing, but onely in God & his glory. By our soule, is meant al the course of our life: our infancie, our yong age, our middle age, & our old age. Wherfore in this it is required, that the whole time of our life, from the beginning of our birth to the houre of our death, shoulde bee imployed to the seruice of God. Our mind compre­hendeth our reason and vnderstanding: so that by that branch, we are taught that our vnderstanding, our reason, & all the cogitatiōs of our mind should be occupied in nothing, but in the loue of God. Our power noteth al the strength and sences of our body, and the abilitie of worldly substance and outwarde gifts of God. So that there is nothing apperteining to vs, either inwardly, or outwardly, (as I haue said) but God wholly requireth the same to his seruice: and if wee doe faile therein, we offende his iustice, and want of that perfect rule of life that is prescri­bed vnto vs: Insomuch, that if the mercie of God in [Page 227] Christ our Sauiour helpe not, wee deserue for the same euerlasting damnation. To the declaration of the latter part of this rule, that wee shoulde loue our neighbour as our selfe, appertaineth the doctrine of Christ, Matth. 5. that wee should not so much as once be mooued with anger toward our neighbour, that we should not looke vpon a woman to lust after her, that wee shoulde not onely loue our neighbour as our selfe, but that we should loue our enemies, blesse them that curse vs, doe good to them that hate vs, pray for them that persecute vs, &c.

As for our money, lands, goods, and possessions, we should haue our mindes so little giuen to them, and our hearts so smally set vpon them, that we no­thing at all should care for them further, then that they may be vnto vs, either instruments of vertue, or necessary helps of our fraile life. Yea, there is no­thing so nigh, nothing so deere vnto vs by Christes rule, eyther eye, or hande, or foote, or whatsoeuer it bee, but we shoulde cut it off, and cast it from vs, if it be a let or hinderance vnto vs to enter into the kingdom of God. Finally, our bodies being here in this vale of miserie, our minds, and hearts and con­uersations should be in heauen: they that haue wiues, 1. Cor. 7. as though they had none: they that weepe, as though they wept not: they that reioyce, as though they reioyced not: they that buy, as though they possessed not: they that vse this world, as though they vsed it not.

To this rule of christian perfection, appertain all those sentences and exhortations of Christ & of his apostles, which before you haue heard alledged, tē ­ding all to this ende, to pull away the hearts of men from the loue of riches and care of this worlde, that they may set the same wholly vpon God. This rule [Page 228] is laid down not only for ministers of the church, as though they only were the seruants of God, but al­so for al other faithful Christians, whom it bindeth as straitly as it doth the ministers. For it is a marke, vnto which they both should direct their whole in­deuours.

They therfore that wil apply this rule to some one state of men, and not to other, fall into like error as Monks & Friers did, dreaming a more straite order by God to be appointed to one, thē to another. The Minister so much as he lacketh of this perfection, so much is he indebted and in danger vnto God: And if he flie not to the mercie of God purchased by the merite of Christ to wash away that want & imper­fection, vndoubtedly there resteth nothing, but e­ternall damnation.

Now, as I haue saide of the Minister, so must I say of al christians beside. Therfore out of this doctrine is no particular applicatiō to be made more to one state then to another, but only this, that ministers, because of their calling, should shew themselues to come neerer to this marke, then other. Where the error in resoning is, you may now by this perceiue, which consisteth in two points. First, that the bran­ches of the rule of christian perfectiō generally giuē to all, are applied only to ministers of the Church, as speciall precepts to binde them: And secondly, that the perfourming of this rule is more imputed (as the monks & friers did) to the outward refusing of Gods creatures, then the brideling of the affecti­ons & hūble contentation of the mind before God.

By this corrupt maner of reasoning in these days, are framed sundry daungerous arguments against [Page 229] the state of the Ministery here now with vs in Eng­land. As for example, Our Bishops and Ministers are e­uill men: they aunswere not the perfect rule, that is prescribed vnto them by the word of God: therefore they should be de­posed, their state altered, and their Lands and Liuings taken into the Princes hands, or be otherwise imployed as it shal be thought good.

The daunger of this argument will be easily per­ceiued, if you apply the same to other states, as thus: Princes, Magistrates and noble men are euil, they doe not ful­fill that rule of right and perfect gouernment that the worde of God requireth: therefore pull them downe, set other in their places, or alter their state cleane.

This is a seditious and perillous argument, espe­cially when common and inferior subiects, not ha­uing authoritie, shall take vpon them to bee iudges in such cases, as nowe they doe against bishops.

With this manner of reasoning (as I haue before noted) the Deuill filleth the heads and hearts of his troublesome instrumentes, when hee intendeth to worke mischiefe, either in the Church of God, or in the state of any common weale.

This maner of arguments they alwaies vse, which for priuate respects, pretend generall reformations or alterations in the state of a Church or countrey, wherein they liue. Let the Bishops and Cleargie of England haue such iudges and triall, as the word of God requireth, & euer hath bin vsed in the Church of Christ: yea, or such as other states would thinke reasonable and indifferent for themselues in their calling: and then, on Gods name, let them abide the hazard of the sentence eyther with them or a­gainst them, and the daunger of such penaltie as in iustice and equitie may bee assigned. Another [Page 230] daungerous Argument is this: Bishops & Preachers by Christ are commaunded not to be careful for the world, not to hoord vp treasures in earth, yea to renounce all they haue and follow Christ: therfore they ought not to haue any lands or Lordships, or great & wealthie Liuings, but to be conten­ted with meate, drinke & cloth. &c. The hardnes of this reason will be the better vnderstanded, if the like be applied to some other persons.

Noble men and gentlemen, if they wil bee right and true Christians, by Gods worde are commaunded not to be care­full for the worlde, not to hoord vp riches heere on the earth, yea to renounce all that they haue, and followe Christ: there­fore they may not haue so great and ample liuings more then other, but shall content themselues vvith such a mode­rate portion, as may tollerably maynteine them, in seeing the administration of iustice in their countreys, and the refi­due that nowe is spent in gaming and vnnecessarie pompe, and vanitie of the worlde, to be imployed to the maintenance of a great nomber of the Princes subiects, and people of God, that are not able in meane estate to liue. For in such case were the noble men and Gentlemen of the Is­raelites called Principes familiarum, the Princes and chiefe of each tribe and familie among the people of God.

A many of such factious and seditious arguments may in like maner be framed, more meet for rebels, then for good subiects or faithful christians, which I doe in this place for good considerations omitte. For if they shoulde bee so countenanced with par­ticular allegations of the Scriptures, and furnished with such learning and examples of histories, as fa­ctious heads are able to deuise: happily they would carrie as much credite, and drawe as a great num­ber of followers and mainteiners, as nowe the like [Page 231] dealing doeth against the Clergie. I will not ther­fore tarrie any longer in this point. I haue set forth vnto you an example or two nakedly and barely, to this ende onely, if it might be possible, to open the eyes of some, which seeme in part to be blinded ei­ther with affection against bishops, or with a desire to worke and bring to passe some speciall drift and purpose that they haue deuised: for what cause, it may be more easily by wise men coniectured, then safely by me laid downe in writing.

For the further examining of this matter, & that it may be the better vnderstanded, whether ecclesi­astical men may with safe cōsciences enioy the state How Mini­sters were mainteined from the be­ginning. of their liuings by lands or no, Let vs briefly consi­der the condition of the Church, & how Ministers haue bin mainteined from the beginning, euen to this day. And here I must protest, that the Histories and writers, especially such as bee of credite, are so imperfect in this point, as the trueth must bee ga­thered by coniecture of certaine braunches, rather then by any discourse in their writing.

For the space of the first three hundred yeeres af­ter Christ, it is wel known to all such as haue looked into the Ecclesiasticall Histories, that it was almost in continuall persecution vnder heathen tyrantes, which with all indeuour sought meanes to oppresse Christian Religion, and the true professours therof. Wherefore in all that time it was not possible for the church to haue any setled state, by Lands or cer­taine reuenevv to maintaine the Ministers thereof: but they were sustained onely by the liberal contri­bution of godly persons, collected at certaine times for that and other like Christian vses.

[Page 232] For Saint Cyprian signifieth, that to certaine per­sons appointed to the office of readers, he distribu­ted Lib. 4. epi 5. the measure of gifts & distributiōs, as were assig­ned to the Priests. The Canons attributed to the A­postles, Canon 5. make mention of oblations and first fruites to be brought home to the house of the bishop, be­side such things as were offered in the Church. Ori­gen somwhat more straightly seemeth to require the tenthes and first fruites of such increase as Christi­ans haue by the blessing of God: his words be these. It is comely and profitable, that the first fruites shoulde be offered to the Priestes of the Gospel also, for so the Lorde dis­posed, Hom. 11. in Numer. that he that preacheth the Gospell, should liue by the Gospel. And as this is good and comely: so contrariwise, it is euill and vncomely, that one that worshippeth God, and cō ­meth into the Church, knowing that the Priests attend on the Altar, and serue the worde of God, and ministery of the Church, shoulde not offer vnto the Priestes the firstlings of those fruites that God giueth by bringing foorth his sunne and seasonable showres vpon them. For such a soule seemeth not to to me to haue any remembrance of God, or to thinke, that it is God that giueth those fruites.

It may appeare also, that euen in this time the Church had certaine houses allotted to their Bi­shops. For when Paulus Samosatenus after his deposi­tion, would not depart out of the house that belon­ged to the Church, it was appoynted by the autho­ritie of the Emperour Aurelius, that he should bee Euseb Eccle­siast [...]ist. lib. 7. cap. 30. remoued from it, and the house assigned vnto him, to whom the bishops of Italie did agree in doctrine. Origen also mentioneth certaine rentes and reue­nues due to the Church. Many of vs (sayth hee) haue Orig. tract. in Matt. 31. neede of this warning, that wee bee both faithfull, and also [Page 233] wise, ad dispensandos Ecclesiae redditus, to bestowe the rents of the Church.

And one Petrus de Natalibus writeth, that in the time of Vrbane bishop of Rome, about 226. yeres af­ter Christ, the Church first began to possesse landes tovvard the finding of the Ministers. Certaine it is, that many godly disposed persons, notvvithstāding they vvere letted by the crueltie of tyrantes, euen in that time gaue large and ample giftes vnto the Church, not onely in money and plate, but as it is to be gathered, in reuenue also. For Optatus Mileui­tanus Opt. lib. [...]. vvriteth, that Mensurius bishop of Carthage be­fore Cecilianus, vvhen hee vvas sent for to the Empe­ror, fearing that he should returne no more againe, left in the custody of certain persons Ornamenta plu­rima & aurea & argentea, many ornaments of gold & sil­uer. The restoring of which ornaments & iewels af­terward, was one great occasion of the schisme of the Donatists, as the same Optatus sheweth. Where­fore it may appeare, the Church was not in those dayes so poore & needie, as some men would haue vs thinke it was: though it were then vnder heathe­nish & cruel tyrants, with al extremitie forbidding, that any persons should giue either goods or lands to the releefe of it. Sabellicus writeth, that in the time Ennead. 7. lib. 8. of Maxentius the Emperour, one Lucina a noble and rich gentlewoman of Rome, appointed the Church of Rome to be heire vnto all her substance & possessi­ons. Which, whē that cruell tyrant vnderstoode, he for the time banished her out of the citie. But when Constantine that good & first Christian Emperour, vndertooke the defence & maintenance of Christi­an Lib. 1. de sa­crosancto eccles. religiō, he not only liberally bestowed vpon the [Page 234] Church himselfe, but by law made it free, to all that would giue any thing vnto the Church, were it in lands or otherwise. Which law Valentinianus, Theo­dosius, & other afterward confirmed, nor euer was it Lib. 16. Cod. Theod. abridged but by Iulian the Apostata. A copy of one decree of Constantine is in Eusebius. Those things that Lib. 10. c. 5. belong to the right of other, we will not only not to haue re­tained, but plainly to be restored. Wherfore our wil & ple­sure is, that so soone as thou shalt receiue these our letters, if there be any goodes belonging to the Catholike Church of Christians, either in cities or other places, takē in possession by the citizens, or by any other, that the same presently be restored in like right, as before they had it. See therfore that all things, either houses, or gardens, or whatsoeuer, be with speed restored to the Church againe. By this meanes, not only the Emperours themselues gaue both lands & many other rich gifts, but also sundry other rich & godly persons. Constantine gaue lands in the country Sabell. En­nead. 7. lib 8. about Sabine, and an house & a garden at Rome. The same Constan. out of the tribute of euery city, gaue a Sozom. lib. 1. cap. 8. portion to the churches for the maintenāce of their Ministers, & established thē to cōtinue as a Law for euer. Eusebius writeth, that beside many other bene­fites [...]useb. eccles. hist 10. ca. 7 (as contribution of corne, building of Chur­ches, &c.) he granted to all Ecclesiastical persons, free immunitie of all seruices and taxes, sauing on­ly for their lands. For the lands of the Church were Lege tertia. Cod. de episc. & clericis. subiect to tribute, as other were, by an ordinance made by the sonnes of the forenamed Constantine. This may appeare also by Ambrose, writing of the se­cond Valentinian. If he require tribute, we denie it not: Lib. epist. 5. in orat. cont. Auxentium. the lands of the Church do pay tribute. The church then had lands, and that a good while before Ambrose his [Page 235] time, which was about the yeere of our Lord three hundred sixtie and eight. Yea, Ambrose himselfe li­ued by his owne lands being Bishop. Therefore it may appeare hee did not thinke it to be against the worde of God, for a Bishoppe or Minister of the Church to liue vpon the reuenewe of landes.

After the time of Constantine, the wealth of the Church increased, as well in landes as other sub­stance & prouision, not only by the gifts of Empe­rors, Kings, and Queenes, but partly also (as I haue said) by the deuotion of other godly persons, who oftentimes left to the vse of the Church, either a Basil. epist. 140. great part, or their whole substance and possessions, partly by the gift of bishops themselues, partly by o­ther ecclesiastical persōs, which, because they were not married, nor had issue or heires, were by order bound to leaue vnto the church, al their possessions, both lands & goods. Sometime also by the punish­ment of offēdors. For it is read, that one Bassus a gē ­tleman falsely accused Sixtus bishop of Rome, & whē Platina. Sabell. en­nead. 8. lib. [...]. Sixtus had cleared himselfe in a synode of Bishops, Bassus, for his slaunderous accusation, was banished, & his landes giuen vnto the Church. The same Six­tus gaue lands vnto the Church himselfe also. Cres­centius a noble man gaue vnto the Church of Rome all his substance, and a manour in Sicilie called Argi­anum. Eudotia the Empresse, wife to Theodosius, ador­ned Nieeph lib. 14. cap. 5. the Bishops house at Constantinople, & gaue vn­to it a yeerely reuenue. By the counsell at Berythe it may appeare, the Church of Edessa had rentes, ma­nours, woods, & plate set with pretious stones, &c. This state of wealth y ^e church grewe vnto, not much more then in the space of one hundred yeeres after [Page 236] it pleased God to giue peace vnto it frō outward & Heathenish enemies: and yet in the meane time had it other tempestes and bitter stormes of aduersitie, that did more hinder deuotion and godlinesse, then the bloody persecutions of the Emperours did: as namely the troubles raised by the Ariā heretikes, by the space of many yeres, & especially in Asia, Greece, and al the East parts of the world. And shortly ther­upon followed the horrible inuasion of the Goths, Vandals, Herules, & other barbarous people, which as swarmes came out of the North parts, & with mar­uellous cruelty ouerwhelmed all the west Coun­treyes of Europe, to the great hindrance, daunger, & vnquietnesse of the Church of God. After these stormes and tempests were somewhat ouerblowen, the riches of the Church did very much increase, both in lāds & otherwise, by such means as before I haue rehearsed. And this generally I obserue in al hi­stories, & in al times, that the wealth thereof vnder christiā princes was neuer diminished, but rather in­creased: nor euer did they murmure at it, or thought it too much, vntill the Pope chalenged his vsurped dominion, & did seek to bring the necks of Princes vnder his girdle, & to alter Empires, Kingdomes, & Principalities at his will and pleasure, saying, that he had Ius vtrius (que) gladij, the power of both swords.

Here (I know) some will say, that by mine owne confessi­on, I am fallen to acknowledge that botch that first bredde Antichrist, and set him vp into his throne aboue Kings and Princes, that is to say, the immoderate wealth of the Ecclesia­sticall men, which then did corrupt religion, and so, say they, doth it now with vs. No, no (good Christians) they that so say, eyther are blinded with ignoraunce, or [Page 237] looke into things with partiall eies, & seeke rather a secret furthering of priuat purposes, thē the know­ledge of the true causes of that, wherof they speake. For they that will indifferently consider the states of times, & with true iudgement weigh the circum­stances of them, may easily discerne, that it was not the vvealth of the Clergy, but other causes of grea­ter vveight and importance, that set vp Antichrist aloft in his throne, and wrought him the dominion of the church, which I pray God may be more care­fully looked vnto amōg vs, then yet I perceiue that they haue bene: especially if we meane so earnestly to keepe away from vs the returne of his corrupti­on, as many now would seeme to do.

The first cause that aduaunced Antichrist, was The true causes that set vp Anti­christ. Schisme and here sie in the Church, for the space of 200. yeres and more, together with the barbarous irrup­tions which before I spake of. The secōd cause was, the generall decay of learning, & especially of the know­ledge of the Scriptures, and of the tongues. Thirdly, the vsurpation of Ecclesiasticall Discipline, practised against Emperours and Princes, by which hee conquered more then by all other meanes. The helping causes to these principall, were these two: first, the negli­gence, the vnskilfulnesse, the vnworthinesse of ma­ny emperors and gouernours, giuen ouer rather to wantonnesse and voluptuous pleasures, then to the care of their charge: and secondly, the superstitious deuotion of the people, maintained by corrupt do­ctrine. But the graund cause of al causes was, the iust iudgement of God, for the generall vnthankfulnesse of the worlde, in receiuing the knowledge of his gos­pell, which he sent among them.

[Page 238] And this cause was vniuersall in all estates and kindes of persons, as well ecclesiasticall as other. The bishoppes and Ministers were giuen ouer to maintaine factions and hereticall doctrines: Prin­ces looked more to their sensuall pleasure, then to the godly gouernment of their subiects: the people were bent wholly to superstition and wickednes of life, so that (a smal number only excepted) none did study howe in life and godly conuersation, to frame thēselues to the good & wholesome doctrine of the Gospel, which at the hand of many godly men, they at the beginning had receiued. Sūdry of these or the like causes haue we now also growing & encreasing among vs: and therfore haue we great cause to feare the like iust iudgement of God, that eyther shal cast vs againe vnder the tyrannie of Antichrist, or bring vpon vs some plague no lesse grieuous then that is.

Our ministers and Preachers breake out to Schis­maticall factions and curious doctrines. The peo­ple, in steed of superstitious deuotion, haue concei­ued an heathenish contempt of Religion, and a dis­dainfull loathing of the ministers thereof. Vice and wickednesse ouerwhelmeth all states and conditiōs of men. None almost, vnlesse it bee some that God reserueth to his secrete knowledge, studie to shew themselues thankfull to God, and in life to expresse that, which in doctrine they will seeme to approue. I pray God, that by abusing this long suffering of the Lorde, we heape not vp wrath for our selues a­gainst the day of wrath. God hath dealt as merci­fully with this land, as euer hee did with any. I be­seech him, that in time we may repent with Niniue, and turne to him in sackcloth and ashes, while hee [Page 239] may bee founde, and while hee stretcheth vnto vs the hande of his gracious goodnesse, least when it is too late, and hee hath turned his face from vs, we crie vnto him with vaine gronings, and mourne with vnprofitable sighings. Hee sent the light of his trueth into this Realme, first in the time of King Henry the eight, and brake the power of Antichrist among vs: but because hee sawe neyther thankefull receyuing of the Gospell, nor any thing studied for by men generally, but the benefite of Abbey lands, and possessions, to enrich them-selues: hee by and by cut off the comfortable sweetnesse of his worde, with the bitter sauour of the sixe articles, and sharp persecution of them that professed true religion.

His iustice in deede coulde no longer abide the full ripenesse of the superstition, idolatrie, and wic­ked life of the Monkes and Friers, and such other swarms of Antichristian impietie: but our vnthank­fulnes deserued not to haue the same turned to our benefite, nor the freedome of his Gospel to be con­tinued among vs to our further comfort.

In the time of that gracious Prince king Edward the sixt, hee gaue vs a larger taste of his word and a greater freedome of all points of sound & true chri­stian doctrine, to our vnestimable benefite, if wee could haue receiued it accordingly. But euen then also, hee perceiued, that wee sought not so much the increase of his glory, or to frame our liues ac­cording to our profession, as wee did studie vnder countenance of religion, by al meanes we could, to worke againe our owne worldly benefit & commo­ditie. And therefore did hee the second time take from this realme his fatherly blessing, & cast vpon [Page 240] vs that heauie scourge of persecution, which imme­diatly followed, keeping vs vnder the rodde of his correction by the space of certaine yeeres.

Neuerthelesse, as a mercifull Father, declaring that by his chastening he sought not our confusion but our amendment, euen for the glory of his names sake onely, beyond all hope & expectation, he shew­ed vs againe the light of his countenance, and that more fauourably & bountifully then euer he did be­fore, raising for vs as it were out of the dust of death, a noble Queene, a gratious Prince, as a nurse or pro­tectresse of his church: Vnder the shadow of whose wings, although but a virgine, he keepeth vs in great safetie & quietnesse, against al the ancient enemies, both of his church, & of our natural countrey. Not­withstanding al this, our old vnthankfulnes and for­getfulnesse of our duetie stil continueth, & we shew our selues the same men that euer we did before.

And therfore beside the earnest preaching of his word, calling vs continually to repētance, vvho see­eth not, diuers times he hath shaken the rod of his displeasure ouer vs? as in the Northren rebellion, & in many signes & tokens from heauen, thereby, if it were possible, to waken vs out of our sinful security, wherein we sleep so confidently? Yea, and the more to keep vs in feare, he hath made vs to nourish in our bosomes the apparant instrument of his wrath, by whō we could not choose but see, that in a moment he might haue taken frō vs both the comfort of his Gospel, & the freedom and happinesse of our state. Here must I put you in mind again of his exceeding mercies shewed toward vs euē in these few months, deliuering vs frō the bloody cruelty of our enemies.

[Page 241] But to what effect, I pray you, commeth all this carefull working of our mercifull God, by fayre meanes and foule meanes thus labouring to drawe vs vnto him? Doth it quicken in vs the care of our saluation? doth it increase the feare of his displea­sure? doth it stir vp any more zeale and [...]oue of his Gospell? hath it any thing diminished our unchari­table strife & contentiō? doth it any thing ab [...]e the obstinacie of the aduersary? hath it any way dimi­nished the loosenes of our liuing? hath it taken from vs our pride in apparell? our daintines in feeding our wastfull and pompous building? hath it made lesse any euill among vs, and not rather increased e­uery thing, to an higher degree then euer it was be­fore? Shall we thinke then, that this our vnsensible dulnesse and vnthankfulnesse, can bee without im­minent punishment? Surely, me thinketh the song of Esay the Prophet painteth out our state and con­dition with the euent that will follow of it. The Lord Esay. 5. hath chosen this lande, as his beloued vineyard, hee hath mounded it with his gratious fauour and diuine pro­tection, hee hath stoned it by casting out the rubble of the Synagogue of Antichrist, the broken stones I meane, of idolatrie, superstition, false doctrine, and corrupt worship of God: hee hath planted a­mong vs the sweete grape of his most wholesome Gospel, and the true vine Christ Iesu: he hath set vp a watch Tower of Christian gournement, and a wine presse of earnest preaching of repentance, to presse and wring mens hearts, if it were possible, to yeelde foorth the sweete iuice of the fruits of the gospel to the glorie of God. And he long hath looked, (for these his great benefites) that wee should haue [Page 242] brought foorth sweete grapes, and we haue yeelded nothing but sowre and stinking fruite, discord and dissension among our selues, couetousnesse, op­pression, extortion, drunkennesse, banquetting, voluptuous pleasure, whoredome, adulterie, secu­ritie in sinne, contempt of God, disdaine of his Minister, despising of his worde, selfe-liking in our owne [...]oings, confidence and trust in our owne wisedome and policie &c. I pray God therefore in time wee may take heede of that heauie iudgement that followeth, I meane, that hee will take away the [...]edge, and breake downe the wall of his mightie pro­tection, whereby onely wee haue hitherto remay­ned safe, and that hee vvill lay vs waste that the beastes of the fielde may ouertrample vs: that hee vvill take from vs the teaching and preaching of his Gospell, vvherevvith in vayne hee hath so long digged and delued in our barraine heartes: that hee vvill forbidde the cloudes of his heauenly pro­uidence to rayne dovvne vpon vs his great and ma­nifolde blessings, vvhich beforetime hee hath gi­uen vs, so that wee shalbe left as a desolate ground, breeding nothing but bushes and brambles of ig­norance, errour, idolatrie, superstition, heresie and vvicked life, and bee made subiectes and slaues vn­to our greatest enemies. The Lorde turne away that, which our vnthankfull hearts may iustly feare to be at hand. &c.

By this that I haue written, as I doubt not but the godly may perceiue it was not riches and vvealth of the Cleargie that first set vp Antichrist in the vsurped throne of his dominion ouer the Church, but that there vvere other more true and right cau­ses [Page 243] that bredde that mischiefe: so likewise that con­science, that feareth God, and vvithout affection looketh into the state of this time among vs, and rightly weigheth and considereth thinges, may ea­sily iudge, that it is not the Lands and great liuings of bishops & Ecclesiasticall persons, but other mat­ters, more heynous & more grieuous, that wil hastē the wrath & displeasure of God against this realme, which indeed, it behoueth bishops principally, and all other in their states and conditions to haue care of, and in time, while wee may, by all godly meanes to preuent it.

The affection of them, which at this day speak so much against the Landes and liuinges of Bishops, and other Cleargy men, is much like the dealing of those persons, that murmured against Marie of Bethania, which in the house of Simon the leper, in testimonie of her thankfulnesse, for the great mercies that shee had receiued of Christ, pow­red vpon his head the precious oyntment of Spike­narde. For euen in like manner our gracious Queene, vvhen God had deliuered her out of the iawes of the greedie Lyons, and cruell wolues that sought her blood, and by his mighty hande had set her in the throne of this her Fathers kingdome: to testifie her thankefull minde, and to shewe her liberall and bountifull heart towarde the Church of GOD, shee powred vpon it this plentifull gift, towarde the maintenance of the Ministers and Preachers of his woorde, that shee might declare to the worlde, that in imbracing the Gospel, and restoring the same to this Realme, shee had not that minde and affection, which some other haue [Page 244] shewed, that is, vnder colour thereof, to make the increase of her owne benefite, and the commoditie of her Crowne. But as then Iudas and some other Disciples murmured at Marie, and vnder pretence of holinesse and charitie towarde the poore, found great fault with that superfluous excesse (as they thought it) euen so nowe, many Disciples among vs, with like colour of religion and holinesse, and of zeale towarde the perfection of the Church (for­sooth) murmure at the liberal benefit of our prince, which she hath bestowed vpon the Church, & think the same a great superfluitie, that might bee better imployed sundry wayes, to the benefite of the com­mon weale. Whatsoeuer is pretended, I pray God the cause of the griefe bee not the same that Iohn [...]. 12. mentioneth to haue beene that, which first began the murmuring at that time. But whatsoeuer is the cause of this reproouing of the liberalitie of our gracious prince and soueraigne: if the time did now serue, I coulde with better reason and authoritie prooue the Contrary Proposition to that which they take vpon them to maintaine: that is, That it is not lawfull to bestow such liuings vpon Lay men, as are ap­pointed by godly lawes for Ministers and Preachers of the worde of God. But the shortnesse of the time wil not now serue to follow that course.