WHEN men dreame they are asleepe, and while men sleepe the enemie soweth tares, and tares take roote and hinder the good corne of the Church, before it be espied. Therefore Wise men through silence permitt nothing looselie to passe away as in a dreame. Your offer then, Maist. Hoo. is godly and laudable, to enforme men of the estate of the church of God established among vs. For the Teachers of righteous things, are highlie to be commēded. And he that leadeth mē rightlie to iudge of the church of God, is to be beloued of all men. Howbeit sometimes goodlie promi­ses are meere formal, and great offers serue onely to hoodwinke such as meane well. And as by a faire shew of wishing well, our first parents were fowlie deceaued: so is there a cunning framed method, by excellencie of wordes, & intising speeches of mans wisedome, to beguile and bewitch the verie Church of GOD. And such as are vsed for this purpose come in sheepes clothing. For he translateth him self into an Angel of light, who blindeth all men with vtter darknes. When wee therefore, your louing cuntrymen (vnfaynedlie fouoring the present state, and embra­cing from our heartes the Gospel of Christ, as it is preached and professed in England, being readie euery hower to giue vp our [Page 4] liues for Gods glorie: and the honour of our Queene) hauing so goodlie a champion to offer combat in our defence, were made verie secure, and by the sweete sounde of your melodious stile, almost cast into a dreaming sleepe: Wee happelie remembring your Preface that there might bee some other cause, opened at the length our heauie eyes, and casting some more earnest and intentiue sight into your manner of fight, it seemed vnto vs that couertlie and vnderhand you did bende all your skill and force against the present state of our English church: and by colour of defending the discipline and gouuernement thereof, to make questionable and bring in contempt the doctrine and faith it selfe. For we saw the theme and the cause you haue in hand, to be notable simples, whereof a skilfull popishe Apoticarie can readilie make some fine potion or sweete smelling ointment, to bring heedlesse men into the pleasant dreame of well-weening: while they closelie set on fire the house of God. And may wee not trulie say, that vnder the shewe of inveighing against Puri­tanes, the chiefest pointes of popish blasphemie, are many times and in many places, by diuers men not obscurelie broached; both in Sermons and in Writing: to the great griefe of manie faithfull subiectes, who pray for the blessed and peaceable con­tinuance of her most gracious Maiestie, and of the estate of the Church of IESVS Christ; as it is nowe established among vs. And verelie such a thing offered it selfe vnto our eyes, in reading your bookes, and we had not skill howe to iudge otherwise; of the handling of your penne and of the scope of your matter. Notwithstanding because rash iudgemēt may preiudice honest trauailes, and faithfull labourers may haue their vnaduised slippes, and we could not tell howe zeale, loue, or glorie might carie a man of such towardlie and excellent giftes, in the firste shewing of him selfe to the worlde; or that an earnest striuing & bending your selfe in heate of disputation against the one side, might dazell your eyes, and drawe your hande at vnawares to farre and too fauourable to the other side; or else peradventure we might mistake your meaning, and so wee should doe you wrong against our willes. We thought it therefore our parte, in regarde of our dutie to the Church; and most agreeing to cha­ritie, [Page 5] both for your credit and our ease; in all christian loue to intreat you, that as you tēder the good estate of Christes church among vs, and of thousands cōuerted to the gospel, you would in like publike manner (but plainly and directlie) shew vnto vs and all English Protestantes, your owne true meaning, and how your wordes in diuers thinges doe agree with the doctrine esta­blished among vs. And that not onelie for avoyding of offence giuen to many godlie and religious Christians: but also that the Atheistes, Papistes, and other hereticques, be not incouraged by your so harde and so harsh stile (beating as it were, as we verilie thinke, against the verie heart of all true christian doctrine, pro­fessed by her Maiestie and the whole state of this Realme) to de­spise and set light, by her sacred Maiestie, the reverend Fathers of our Church and the whole cause of our religion. Wee haue made choyce therefore of a few principal things, which trouble manie godlie minded christians, who aduisedlie read ouer your bookes, that by the sincere answering and vpright clearinge of them, you might satisfie vs all, both in them and in all the rest, and free your selfe from all suspition of falshoode or treacherie, and make vs able to giue a reason of defence vnto all such as stumble at your writinges. And for your better ease herein, and our more readie satisfaction, we haue compared your positions and assertions in your long discourses, vnto the articles of reli­gion sett forth An̄. Dn̄i 1562. and confirmed by Parliament the 13. of her Maiesties most blessed & ioyfull reigne, and vnto the Apologies of such Reverend Fathers and chiefe pillars of our church, as from time to time since the Gospell began to shine a­mong vs, haue written and preached, and euerie way laboured to advaunce and defende the same, with the Liturgie & church governement established among vs. If you therefore good Ma. Hoo. will make it to appeare to the world, that in these pointes you are all one in iudgement with the church of Englande, and that your such speaches wherewith your godly brethrē are grie­ued, may beare such sence and meaning: or else (as euery hum­ble christian will doe) freelie and ingenuouslie acknowledge your vnwilling ouersight, or at the least (which we vndoubtedly beleeue you will neuer bee able) shew plainlie and by good de­monstration, [Page 6] that all our Reuerend Fathers haue hitherto bene deceaued; then shall we hold our selues very well contented and satisfied. Hoping therfore of your charitable, direct, plaine, sin­cere, and speedie answere, we tender here our doubtes vnto your christian consideration, and craue your brotherlie resolution in manner and forme following.

One foundation of christian faith professed by 1. The Deitie of the Sonne. the English church is this: Artic. 1. de [...]ide in sacrosanctaram Trinitatem. There is one true and living God. &c. And Quicunque vult, in the book of com­mon prayer. Although we acknowledge the three persons to be God and Lord, yet the God­head of the Father and the Sonne is all one. &c. Here we craue of you Maister Hoo. to explaine your owne meaninge where you saye, booke 5. pag. 113. The Fa­ther alone is originallie that Deitie which Christ originallie is not. Howe the Godhead of the Father and of the Sonne be all one, and yet originallie not the same Deitie: And then teach vs how farre this differeth from the heresie of Arius, Socrat. lib. 1. cap. 5. who sayeth of God the Sonne: There was when he was not, who yet graunteth that he was before all creatures, of thinges which were not. Whether such wordes weaken not the eternitie of the Sonne in the opiniō of the simple, or at the least make the Sōne inferior to the Father in respect of the Godhead: or els teach the ignorant, there be many Gods.

Another foundation of our beleef: Artic. 2. & 5. The Sonne is the Worde of the Father, 2 The coeter­nitie of the Sonne, & pro­ceeding of the holy Ghost. from euerlasting be­gotten of the Father. &c. and the holy Ghost pro­ceeding from the Father and the Sonne. Where we holde the coeternitie of the Sonne with the Fa­ther by expresse litterall mētion in the Scriptures found in these wordes: Prouer. 8. 2 [...] The Lord hath possessed me in the beginning of his way. &c. And agayne: Ioh. 1. 1. In the beginning was the Worde, and the Worde was with God, and the Worde was God. &c. And againe: Iohn 17. 5. Glorifie mee thou Father with thine own selfe, with the glorie which I had with thee be­fore the world was. And we holde the procee­ding [Page 7] of the holy Ghost from the Father and the Sonne, by like expresse wordes of holy scripture: namelie, Ioh. 15. 2 [...]. When the Comforter shall come, whom I will send vnto you from the Father, euen the spi­rit of trueth, which proceedeth of the Father. &c. Shew we pray you your full meaning where you say: Booke 1. pag. 86. 87. The coe­ternitie of the Sonne of God with his Father and the proceeding of the spirit from the Father and the Sonne, are in scripture no where to be found by expresse litterall mention. Whether there bee not expresse litterall mention of these two pointes in the former al­leadged places, and whether such maner of speeches may not worke a scruple in the weak christian, to doubt of these articles; or at the least so vnderproppe the popish traditions, that menne may the rather fauour their allegations, when they see vs fayne to borrow of them.

The Church of Englande professeth: Artic. 6. De di­uinis scripturis. Holye Scripture contayneth all things which are necessa­rie to saluation, The holy scri­pture containe all thinges ne­cessarie to sal­uation. so that whatsoeuer is neither read in it, neither can be proued thereby, is not to be ex­acted of any man, that it should bee beleeued as an article of faith, or should be thought to be required vnto the neces­sitie of saluation. You on the other side saye: Booke 2. pag. 122. In actions of this kinde (speaking of direct, immediate, and proper necessitie final to saluation) our chiefest direction is from scripture▪ and agayne: The insufficiencie of the light of nature is by the light of scripture fullie and perfectlie supplied. And in another place: Booke 1. pag. 88. It sufficeth that nature and scripture doe serue in such full sorte, that they both iointlie and not seuerallie eyther of them be so compleate, that vnto euerlasting felicitie we need not the knowledge of anie thing more then these two. &c. Where you seeme vnto vs, that although you exclude traditions as a part of supernaturall trueth, yet you infer that the light of nature teacheth some knowledge naturall whi­che is necessarie to saluation, and that the Scripture is a supple­ment and making perfect of that knowledge. Which being cō ­pared vnto pag. 127. Lin. 36. where you affirme that the wante of moral vertues exclude from saluation. Last. lin. And pag. 82. where you make faith hope & charitie, to be taught only by supernatural trueth. [Page 8] It seemeth to vs that naturall light, teaching morall virtues, tea­cheth thinges necessarie to saluation, whiche yet is not perfect without that which supernaturall knowledge in holy Scripture reveileth. Heere wee pray you to explane your owne meaning, whether you thinke that there be anie naturall light, teaching knowledge of things necessarie to saluation, which knowledge is not contayned in holy scripture: if you thinke, no: How then say you before: Not the scripture severallie, but nature and scri­pture iointlie, be compleate vnto euerlasting felicitie. If you say yea: how then agree you with the beleef of our Church: which affirmeth, that holy scripture contayneth all thinges necessarie to salvation? And here we pray you to shew vs, whether nature reach anie thing touchinge Christ, whether without or beside him any thing be necessarie: whether that in him we be not Coloss. 2. 10. copleate. Lastlie, whether you meane that the knowledge of humane wisedome con­cerning God, haue anie thinge not expressed in Scripture, or that morall virtues are any where rightlie taught but in holy scriptu. or that wher­soeuer they be taught, they be of such necessitie, that the wante of them exclude from salvation, and what scripture approueth such a saying, or that cases and matters of salvation bee determi­nable by any other lawe then of holy scripture. And then tell vs howe you vnderstande these places following, and howe they agree with this your position of the light of nature and morall virtues: Rom. 3. 27. A man is iustified by faith without the workes of the law. Act. 4. 12. Neither is there salvation in anie other. For there is no other name which is gi­uen vnder heauen amongst men by which we must be saued. 1 Cor. 2. 14. The naturall man perceaueth not the thinges of the spirit of God, for they are foolishnes vnto him. &c. Ioh. 3. 3. Except a man be borne againe, hee can not see the kingdome of God.

The Reverend Fathers of our church, 4. Holy scrip­ture aboue the Church. to avouch our forsaking of the Antichristian sinagogue of [Page 9] Rome, & cleauing to the scriptures of God, doe so farre make the iudgement of the scriptures a­boue the Church, that with the auncient Fathers they say: Replie of Bb. Iewell against Harding, arti. 15 pag. 537. In time of dissention it is most behoofe­full for the people to haue recourse vnto the scrip­tures; and that wee may in no wise beleeue the Churches them selues, vnlesse they say and doe such thinges as bee agreeable to the Scriptures. Reioynd. to Brist. replye by W. Fulk. pa. 84. The triall of scriptures is necessarie to discerne the true church from all false congregations, which all boast of the spirit of trueth, as much as the true church. And ibid. pag. 99. Only scriptures are a sufficient war­rand to euery Christian to trie what is the word of God, and what is the worde of man. &c. But you Maist. Hoo. doe saye: Booke 2. pag. 102. It is not the worde of God which doeth or possiblie can assure vs, that we doe well to thinke it is his worde. And againe, Booke 2. pag. 146. By experience we all know, that the first outwarde motiue leading men so to esteeme of the scripture, is, the authoritie of Gods Church. And a litle before: lin. 38. Scripture teacheth vs that sauing trueth which God hath discouered to the world by reuela­tion; and it presumeth vs taught otherwise, that it selfe is diuine & sacred. Here we beseech you Mai. Hoo. that if as our Reverend Fathers affirme, wee may noe otherwise beleeue the Churches them selues, but as they agree to the scriptures, & that by them the true church is to be discerned, &c. and that onely scriptures, sufficientlie warrant the triall of Gods worde, what certaintie of saluation wee can haue, in anie presuming or motiue by the church, if the scripture cānot assure vs that it is the word of God. Are not these contradictorie? Tell vs therefore if your meaning be not that the authoritie of the church must do that which the scripture cannot doe, namelie to assure vs that they are the word of God. And our reuerend Fathers say, The church can not so assure vs, vnlesse we trie it first to be the true church by the scrip­tures: Are not these contradictorie? They say: Onely Scriptures warrand vs what is the worde of God, you say they cannot assure vs of the worde of God, but presume vs to be taught that thinge otherwise: Are not these contradictorie? Haue we not here good [Page 10] cause to suspect the vnderpropping of a popish principle cōcer­ning the churches authoritie aboue the holy Scripture, to the disgrace of the English church? If not, then recōcile your asser­tions vnto theirs, and shew mercie and trueth vnto our reverend Fathers. And therewithal we pray you to expound either by ex­perience or otherwise; Whether the worde of God was receaued in the world, and beleeued by men, by the virtue and authoritie of the witnesses, either Prophets or Apostles, or the holy church, or that such witnesses were not esteemed for the wordes sake: and the Church alway approued both by God & faithfull men, as the same was described, commended, and or­dered by the rule of holy scripture. What thinke you of the Esaie. 52. 6, 14. beautifull feete that bringe glad ty­dings, and of the Kings, who for reuerence stopped their mouthes at it. Act. 2. 37. and The people pricked in harte at Peters preaching. And the men of Berea sear­ching the scriptures: whether that in all these, 17. 11. the testimonie of man, as Prophet, Apostle or church did authorise the word of God, that it was belee­ued? 1 Cor. 2. 4. or the demonstration of the spirituall pow­er of the word it selfe? And was not this the mea­ning of Saint Paule when reiecting letters of cō ­mendation, hee affirmeth that the Corinthians 1 Cor. 3. 1. 2. were his epistle written in their heartes, which is vnderstood and read of all menne. &c. Doeth he not preferre the power of the worde, testifying of it selfe, by the Psal. 19. 7. conversion of the heart, before all other motiues, and by it he him selfe was au­thorised in their consciences, and not it by him.

Lastlie, shew vs where you finde that the scrip­ture presumeth vs taught otherwise, &c. What thinke you? Is it of man, or by man? or of God, that it so presumeth: or doe not you presume a­gainst the worde of God, to set vp mans testimo­nie, when we know that the 1 Iohn 5. 9. testimonie of God is greater. When the Iewes and the Gentiles did both oppose them selues against the gospel, what [Page 11] did it presume vpon? was it not of it selfe Heb. 4. 12. the two edged sworde, pearching into the marrow of the bones: Psal. 2. the rodde of iron to crush in peeces the Nations, and the 2 Cor. 10. 3. 4. armour spirituall to bring in subiection euery thought vnto the obedience of the knowledge of God?

The Church of England professeth this groūd of faith: Artic 10. De libero arbitrio. Without the grace of God (which is by Christ) preventing vs, 5 Of free will. that we will; and working togither while we will; we are nothing at all able to doe the workes of pietie which are pleasing and acceptable to God. You to our vnderstāding, write cleane cōtrarie: namelie, Booke 1. pag. 60, 61. there is in the will of man naturallie that freedome, whereby it is apt to take or refuse anie particular obiect, whatsoeuer being pre­sented vnto it. And a litle after: There is not that good which con­cerneth vs, but it hath euidence enough for it self, If reason were diligent to search it out. Heere we pray your helpe to teach vs: how will is apt (as you say) freelie to take or refuse anie particu­lar obiect what soeuer, & that reason by diligence is able to find out anie good concerning vs: If it bee true that the Church of England professeth, that without the preventing and helping grace of God, we can, will, and doe nothing pleasing to God. To which beleefe of Englande the scripture accor­deth, shewing that without the said grace of God, Ephe. 2. 5. we are dead in sinnes and trespasses: 2 Cor. 3. 5. we are not sufficient of our selues to thinke anie thing. Phil. 2. 13. It is God which worketh in vs the will and the deede, e­uen of his good pleasure. Shew vs therefore howe your positions agree with our church and the scriptures. If you say you vnder­stande reason and will helpe by the grace of God, then tell vs how we may perceaue it by your writing: whiche putteth diffe­rence betwixt naturall and supernaturall trueth & lawes. If you meane reason vncorrupted, not respecting how in trueth we are by Adams fall perverted, may wee not suspect that your whole discourse is subtill and cunning, because you pretend the natu­rall way of finding out lawes by reason to guide the will vnto that which is good, pag. 59. 62. 63. &c. or at the least friuoulous, [Page 12] seeing man hath no such reason without the grace of GOD, if you meane without the grace of God, and in the state of corrup­tion, as in deed all men naturallie nowe are. Heere wee desire to be taught how such sayings ouerthrow not our English creed and the holy scripture in this matter, and therewithall shewe vs the true meaning of Saint Paule, and how he fitteth your dis­course in this place, namelie when he saith. Rom. 8. 7. The wise­dome of the flesh is ennimitie against God, for it is not subiect vnto the law of God, neither in deed can be.

The Church of England beleeueth, Artic. 11. De hominis iusti­ficatione. Onely for the meritt of our Lorde and Sauiour Iesus Christ, Of fayth and workes. through faith and not for workes and our merites we are accounted righteous before God. You saye, Booke 1. pag. 82. The way of supernaturall duetie which to vs he hath prescribed, our Sauiour in the Gospell of Saint John doeth note, terming it by an excellēcie the worke of God. This is the worke of God, that you beleeue in him whom he hath sente; not that God doeth require no­thing at the handes of men vnto happines, sauing only a naked be­leefe (for hope and charitie we may not exclude) but that without beleefe all other thinges are as nothing, and it is the ground of those other diuine virtues. And againe, Booke 1. pag. 95. The same things diuine lawe also teacheth, as at large we haue shewed, it doeth all partes of mo­rall duetie; wherevnto we all of necessitie stande bounde in regard of life to come. And in another place, Booke 5. pag. 221. Euery mans religion is in him selfe the well-spring of all other sound and sincere verities, from whence both heere in some sorte, and heereafter more aboundantlie their full ioy and felicitie ariseth: because while they liue, they are blessed of God, and when they dye, their workes follow them. And yet againe you say, Booke 5. pag. 208. I will not dispute whether truely it may not be sayde, that poenitent both weeping and fasting, are meanes to blott out sinne, meanes▪ whereby through Gods vnspeakeable and vndeserued mercie, wee obtayne and procure to our selues pardon which attaynement vnto anie gracious benefite by him bestowed, the phrase of antiquitie vseth to expresse by the name of merite: Heere wee desire to bee resolued how these your assertions can stande with the doctrine and beleef of the church of England; Fayth only iustifieth. To which the holy Scripture accordeth, [Page 13] saying: Galat. 3. 21. 22 If there had bene a lawe that could haue giuen life, surelie righteousnes had bene by the law: but the scripture hath concluded all vnder sinne, that the promise by the fayth of Jesus Christ might be giuen to them that beleeue. And againe: Rom. 4. 6. David declareth the blessednes of the man vnto whom God imputeth righteousnes without workes. For if from sound and sincere vir­tues (as you say) full ioy and felicitie ariseth, and that we all of necessitie stande bounde vnto all partes of morall duetie in re­garde of life to come, and God requireth more at the handes of men vnto happines, then such a naked beleefe; as Christ calleth the worke of God: alas what shal we poore finful wretches doe, who can haue no confidence in the flesh being farre from those sounde and sincere virtues, and from manie (that we say not all) partes of morall dutie, in such measure, as the holy, iust & good law of God doeth require them; yea our verie righteous workes we finde to be stayned like a filthie cloth: when we cōpare them vnto that absolute righteousnes which is indeed pure & vnspot­ted before the eyes of God; therefore we clayme nothing by any duetie we doe or can doe, or anie virtue which wee finde in our selues, but onelie by that naked faith which is the work of God in vs, and maketh vs beleeue in him whom he hath sente, and by his stripes onelie we hope to be healed. Tell vs therefore by sounde and plaine demonstration what wee may trust to, whe­ther the English beleefe be imperfect, without some necessarie additament: whether you thinke that not faith alone, but faith hope and loue, be the formall cause of our righteousnes, whe­ther a man that hath faith can also doe all the works of the law, and so make vp that which is wāting in his naked faith: or that if he cannot, but falleth into sinne seuen times, yea sometimes into great sinnes, whether his faith may not saue him. Lastlie, whether there bee not other sufficient causes to induce a christian to godlines & honestie of life, such as is the Mat. 5. 16. glorie of God our Father: Rom. 12. 1. his great mercies in Christ: 1 Ioh. 4. 11. 19 his loue to vs: 1 Pet. 2. 12. 15 example to o­thers, but that we must do it to merit or to make perfitt that which Christ hath done for vs. And lastlie, shew vs [Page 14] that phrase of antiquitie whether it were in the Apostles time a­mong the sounder christians, or in what time immediatlie fol­lowing; or doe you not closelie make the popish doctrine of me­ritt by workes at the least to be tollerable, to the disgrace of our English creede?

The church of England professeth, 7 The virtue of workes. that Artic. 12. 13. Good workes, the frutes of faith and following the iusti­fied cannot abide the seueritie of Gods iudgement, and that The workes which are done before the grace of Christ, are not onely not acceptable to God, but also haue the nature of sinne. You say: Booke 1. pag. 63. The most certayne token of evi­dent goodnes, is, If the generall perswasion of all men doe so ac­count it. And againe: Ibid. pa. 68. Only mans obseruation of the lawe of his nature is Righteousnes; only mans transgression sinne. Booke 2. pag. 122. Gods verie commaundements in some kinde as namelie his precepts compre­hended in the law of nature, may otherwise be knowen then onelie by scripture, and that to doe them, howsoeuer we know them must needes be acceptable in his sight. Here we desire to be instructed, howe the goodnes of these actions done by the light of nature, are to be vnderstoode, eyther simplie in them selues, as nature onelie declareth and teacheth; or as men following the light of nature, iudge of them and so doe them: if you answere onelie as nature teacheth without regarde of man doeing according to nature, then can we not vnderstande your discourse, which see­meth to vs to teach, that by doeing such operations of goodnes as nature teacheth, though he haue no further teachinge, it is righteousnes and pleaseth God. If you meane this second, then I pray you, in what sence can you call that righteousnes in man, which our Church calleth sinne: and doe you not establish the Romish doctrine of pura naturalia and workes of congruitie? And if that be true which you say, that men doing such workes, be acceptable in Gods sight, doe you not make the Church of England to holde an errour, when they say they are not accep­table to God.

The church of England professeth, 8 Workes of supererogatiō. that Artic. 14. Works of supererogation cannot bee taught without arro­gancie and wickednes. And you say: Booke 2. pag. 122. God appro­ued [Page 15] much more then he commaundeth. Open vnto vs then that seeing you seeme to teach that the order and course of all things supernaturall, naturall, sensible and reasonable, is a diuine lawe, and so by it he commaundeth accordinge to euerie kinde: and that in the former articles you appeare to vs to scatter the pro­phane graines of poperie, whether we may not iustlie iudge, that in thus speaking you sow the seede of the doctrine whiche lea­deth men to those arrogant workes of supererogation. If not, shew your own meaning, and howe you esteeme of this Article of our beleefe.

The Church of England holdeth, 9 None free from all sinne that Artic. 15. Christ onely being the immaculate Lambe, was without sinne, and that we which are baptized and regene­rated in him, doe all offende in manie things. You say: Booke 5. pag. 102. Although we cannot bee free from all sinne collectiuelie in such sorte, that no parte thereof shalbe found inherent in vs, yet distributiuelie at the least all great and greeuous actuall offences, as they offer themsel­ues one by one, both may and ought to be by all meanes auoyded. So that in this sense to be preserued from all sinne, is not impossible. Heere we demaunde to be informed, that if all offende in manie things, and to say otherwise be a lye, as our English creede affir­meth, how your saying can be true, that it is possible to avoyde all great and greeuous sinnes. And what manie things they bee whereof the scripture speaketh: Whether it meaneth not actual offences, great and greeuous; but that some may be excepted in regard of great sinnes: or whether you meane, that it is possible for all christians to be preserued from all great sinnes: and if so, why should it not bee as possible; from all small offences: and if from small and great, why doe we not keepe our robe pure and without spot vntill the comming of Christ, and so bee iustified more and more by our works, as the popish Cannons teach: but pray by Christes commaundement euery day, Forgiue vs our trespasses.

The Church of England beleeueth, 10 Predesti­nation. that Artic. 17. De Praedestinatione. Pre­destination vnto life is the eternal purpose of God, whereby before the foundations of the world were layde, hee constantlie decreed by his counsell vnto [Page 16] vs vnknowen to deliuer from the curse & destruction them whom he chose in Christ out of mankinde, & (as vessells made vnto ho­nour) through Christ to bring them to eternall saluation. Wherevp­pon they who are indowed with so excellent benefit of God, are cal­led according to his purpose, and that by his spirit working in a fitt time. But you Mai. Hoo. seeme to vs, to affirme contrarie, when you say: Booke 5. pag. 104. If anie man doubt how God should accept such prayers in case they be opposite to his will, or not graunt them, if they be ac­cording to that him selfe willeth: Our aunswer is, that such sutes God accepteth, in that they are conformable to his generall inclina­tion, which is that all men might be saued: yet alwayes he graun­teth them not, for so much as there is in God a more priuate occasio­ned will, which determineth the contrarie. Heere we begge your ayde to make manifest vnto vs, howe God eternallie predestina­teth by a constant decree, them whom he calleth and saueth (as our Church professeth) and yet hath, as you say, a generall in­clination that all men might be saued: Whether he foresaw not something that occasioned his will otherwise; so that he elected not all, but onely them whom he calleth and saueth, or that of his generall inclination he elected all men, but some more pri­vatelie occasioned him in time to alter his will, and to refuse them; or that some men gaue God occasiō that he saueth them, though he neuer decreed it before the foundati­ons of the world. What meant the blessed Apostle where he sayeth: Rom. 8. 3 [...] Whom he predestinated them also he called: and whom he called them also he iustified. &c. Is this to bee vnderstoode of a con­stant decree, as we say, or of an inclination? Hee sayeth: Ephe. 1. 1 [...] God worketh all thinges after the coun­sell of his owne will. Is this to be vnderstood, that vpon occasion sometimes hee either altereth his counsell, or decreeth something which hee had not thought vpon before. Saint Iames saith, that 1 Iam. 1. 1 [...]. In God there is no variablenes nor shadowe of turning. Is not this more then a variablenes or shadow of turning to incline one way, and upon occasion to de­cree another. Doe not these wordes of yours giue some place [Page 17] vnto chaunce and fortune: Doe they not make GOD as a man not of an all-sufficient knowledge, wisedome, and counsell, but inclinable some one way, till by occasion he finde a more better way. Where is that God you speake of in your pag. 5 [...]. first booke, of whom and through whom and for whom are all things. And where is that law by which he worketh, which you there call aeternall, and therefore can haue no shew or colour of mutabilitie. Haue we not cause to feare that the wittie schoolemen haue seduced you, and by their conceited distinctions made you forget, That you are neither able nor worthie to open and looke into the booke of Gods law, by which he guideth the worlde. And yet you will say, There is in God an occasioned will. Good Mai. Hoo. helpe vs heere, and shewe vs howe we may thinke, that you incline not to the errour of poperie touching workes forseene, and that you fauour our churches beleefe.

The Churche of Englande doeth confesse, 11 The visible church, and of the church of Rome. Artic. 19. De Ecclesia. That the church of Christ is a companie of faith­full people, among whom the pure worde of God is preached, & the Sacramentes rightlie administred according to Christes institution, &c. and that the church of Rome hath erred, not onely in maners & ceremonies, but also in matters of faith. Which by the Reverend Fathers of our Church is expoun­ded thus: Bb. Iewell re­plie against Har­ding. Artic. 2. pag. 99. Without Christ the church is no church, neither hath anie right or claime with­out his promise; nor anie promise without his worde. ibid. Artic. 6. pag. 366. The church of Rome being as it is now vtterlie voyd of Gods word, is as a lanterne with­out light. Apolog. eccle. Angl. pag. 191. print. 1581. We haue departed from that church which they haue made a denne of theeues, and in which they haue left nothing sound, or like to a church; & which thē selues did cōfesse to haue erred in manie things, euen as Lot in olde time out of Sodom, or Abraham out of Chaldea, &c. Noel. confut. Dorman. ca. 1. pag. 57. The generall error and defection of the popish Sinagogue frō Christ his true Church foreshew­ed in the scriptures, is now manifest to the world [Page 18] by dissention from Christ and his holy Apostles doctrine, and from the doctrine of the churches by the Apostles foūded. And for this cause, they call the heresie of that Romish church Apostasia Romanensium ab Ecclesia, The Fulk. ad cauill. T. Stapleton, ferè in princi. Apostasie of the Romish rabble frō the church. And they cal the Pope Apostatam, Antichristum, an Apostata, Antichrist. And binde vp in one bundle D. Whitgift pag. 178. Idola­ters, superstitious persons, papistes and Atheistes; constantlie affirming, that W. Fulk. Re­ioynd. to Brist. replie to pa. 272▪ among English chri­stians no other thing is ment by the name of pa­pistes, then heretickes and traytours, Antichristi­ans and Apostataes, enemies to God, their Prince, and their countrie. Now we finde in you these peremptorie af­firmations: Booke 3. pag. 130. With Rome we dare not cōmunicate concerning sun­drie her grosse & grieuous abhominations, yet touching those maine partes of christian trueth, wherein they constantlie still persist, we gladlie acknowledge them to be of the familie of Iesus Christ. And a little before: We hope that to reforme our selues, if at anie time we haue done amisse, is not to seuer our selues from the church wee were of before. In the church we were, and we are so still. And in another place you would haue men, Booke 5. pag. 188. To acknowledge that it is due to the church of Rome to be held & reputed a part of the house of God, and a limme of the visible church of Christ. And your principall reason seemeth to be because you say: Booke 5. pag. 186. That whiche separateth vtterlie: That which cutteth off cleane from the visible church of Christ, is plaine Apostasie; direct deniall, vtter reiection of the whole christian faith, as farre as the sonne is professedly dif­ferent from infidelitie. Heere you seeme vnto vs to come foorth, as an other Elias, to bring againe the people, vnto the God of their Fathers. They say that the church of Rome hath erred, not onely in manners, but also in matters of fayth. You; you call thē backe and say: Sundrie grosse and grieuous abhominations. They say that the church of Rome, as it is nowe, is vtterlie voyde of Gods word; as a lanterne without light, and that it is a denne of theeues, in which they haue left nothing soūd, or like a church, but is like Sodom. &c. You call them backe, and say: That they [Page 19] haue mayne partes of christian trueth wherein they constantlie persist. They affirme, and that constantlie, that there is a general errour and defection of the church of Rome foreshewed in the scriptures, and therefore cald them Apostataes, and matched them with Atheistes. seeing it is nowe made manifest to the world, that they are departed from the doctrine of Christ & his Apostles, &c. you call them backe and say, we gladlie acknow­ledge them to be of the familie of Iesus Christ, and to be helde and reputed a parte of the house of God, and a limme of the vi­sible church of Christ. And therefore you are bolde to affirme, that we seuer not our selues from the church we were of before: In the Church we were & we are so still. We are here in a streight except you helpe vs out. For if we beleeue you, we must thinke our reverend Fathers to haue misledd vs all this while; either of malice, or ignorance; if wee beleeue them we must thinke that Mai. Hoo. is verie arrogant and presumptuous to make him self the onelie Rabbi. We pray you therefore to reconcile these two iudgemēts, that men fall not away to looke back into Egypt, or else explane your minde further, & shew vs some cleere demon­stration of that you intende; whether you be not sorrie that wee are departed from the vnitie of that Sea, or that you thinke they erre not in matters of faith; & that all these great disputes about the church and bloodie dissentions and conflicts come by ouer­sight and too great zeale, and for want of knowledge in our Re­verend Fathers, & in all those millions of learned men, that haue franklie giuen their blood for the detection and departing from that church, as from Antichrist and an Apostata. And heere wee pray you to shew vs out of divine trueth, your rule to discerne a Congregation to bee a member of the visible Church: whether whosoeuer holdeth anie one professeth trueth differing from in­fidelitie, may be reputed a member of the visible church, and whether you meane by infidelitie, nothing els but that which is not taught by the gospell of Iesus Christ, and they which holde anie part of that which you call supernaturall trueth (that is, as we take it, of that trueth which men know no otherwise but by the worde of God) they are not fallen into an Apostasie, &c. And heere we craue your iudgement of the Turke, how your rule fit­teth [Page 20] them. For as wee thinke by reading his Alcoran, hee hol­deth some mayne pointes of christian trueth, as namelie these: There is one God; Read Azoara 2. 10. 15. 17. 20. 29. 45. 56. and that he created all things without labour or wearines: and that he preserueth the things created: faith is giuen and augmented of God. He forbiddeth the adoring of saintes and images: affirmeth God to hate and abhorre the arte of Magicke: and teacheth the resurrection of all men from the dead. Shewe vs now whether the Turke be not of the familie of IESVS Christ. Lastlie we pray you to open vnto vs, that seeing you saye the church of Rome is the house of God, whether a man continu­ing in that house, and neuer comming out to holde the true be­leefe of Christ, as we doe in England, but renouncing and perse­cuting it to the death, whether such a one may be saued: if yea, why need we seuer our selues to so great trouble from her grosse and grieuous abhominations, if they bee not such as can extin­guish our faith to our destruction. If no, why doe you not ioyne with our Reverend Fathers, to abandon that house where there is no saluation. Of Gods house it is said: It is the grounde & pillar of trueth. 1 Tim. 3. 15. The habitation of God by his spirit: and the glorious rest of Christ. Ephe. 2. 22. In which God loueth to dwell, and wherin he hath de­light, and the same hee will blesse in victualles, Esai 11. 10. Priestes and Saintes. Psal. 132. 13, 14. So that such as be planted in that house, shal florish in the courts of our God, Psal. 92. 13. they shall still bring forth fruite in their age. &c. Shew vs wee pray you, whether these thinges may bee applied to the church of Rome rightlie and essentiallie, and what comfort wee may haue by departing from her communion; if shee be a parte of the house of God. &c. and these things we pray you to averre, not by humane witnesse, but by that which commeth down frō heauen. So did Elias.

Againe out of this article ariseth another noe smal scruple, Of prea­ching. where our church constantlie affir­meth, that Artic. 19. The visible church is that cōgregation of faithfull people wherein the pure worde of God is preached. Wherevpon the Reuerend Fathers of our church publickely teach, that Whitgift pag. 81. The true prea­ching [Page 21] of the word is an essential note of the church. For which cause they interpret the parable of the seede, in this sorte: Bb. of Lincoln 1. sermon vpon Matth. 13. 3. God is the husbandman, the Preachers of the worde are the seede sowers, the seede is the worde of God, the grounde is the hearts of men, &c. And Id. sermo 1. vpon Rom. 1. 16. Therefore Christ did sende his Apostles to preach the Gospell, that thereby they might be brought to the beleefe of the Church. And Id. Sermo 1. pag. 4. 5. 6. & 7. To this preaching he annexed such force of his holie spirit, that it had greater strength and autho­ritie, then all the eloquence, then all the wisedome, then all the learning, then al the pollicie and power of the worlde: and that not onely in the Apostles, but also in the Preachers, who haue restored the pure light of the Gospell in these latter dayes, euen in those countries, whose Princes and people were professed aduersaries therof: vnto which accordeth the holy scriptures calling this preaching Ephe. 3. 7. A gifte of the grace of God, Colos. 1. 28. to admonishe euery man, and to teach euery man in all wisedome, that wee may present euery man perfect in Christ Jesus. Which thinges maketh vs much to muse what you meane where you say, Booke 5. pag. 46. Sith speach is the verie image whereby the minde and soule of the speaker conveyeth it selfe into the bosome of him that hea­reth. We can not chuse but see great reason, wherefore the worde that proceedeth from God, who is in him selfe very trueth and life, should be (as the Apostle to the Hebrewes noteth) liuelie and mightie in operation, sharper then any two edged sworde. Now if in this and the like places, we did conceaue that our owne sermons are that strong and forcible worde, should we not euen heereby im­parte euen the most peculiar glorie of the worde of God, vnto that which is not his worde? For touching our sermons, that whiche gi­ueth them their verie being, is the will of man, and therefore they oftentimes accordinglie taste too much of that ouercorrupt foun­taine, from which they come. Heere Mai. Hoo. we are hampered with your words, because they seeme to vs contrarie to the iud­gement of our church. We therefore desire you hartilie to re­solue [Page 22] vs, what you meane in this place by sermons: whether it be not all one with that our Fathers call preaching of the word, consisting in teaching and exhorting by the worde of God; se­condlie, what you meane by the being of a sermon, whether the Logicall and Dialecticall frame by which men contriue their matter in such and such a forme: or that by the gift of the grace of God, Eccles. 12. 8. waying and searching and fitting togither many sentences, they seeke out pleasant wordes & euery right writing and faith­full wordes, and so vtter Tit. 2. 7. in their doctrine, integri­tie, grauitie, and the wholesome worde which can not be reproued. If you meane the former, then euerie declama­tion and formal oration in the schooles, may be called sermons, for these are framed of the meere witt of man: if you meane this latter, then we thinke you teach contrarie to our church & the holy scriptures. You say our sermons are not that stronge and forcible worde: They saye, it is an essentiall note of the true church, to haue true preaching of the worde: and namelie, the preaching of the pure worde of GOD, and that this hath such a force as no eloquence, wisedome, learning, pollicie, and power of the worlde can match. You saye the witt of man giueth our sermons the verie being. They say, God sent his Apostles: that the Preachers are the seede sowers, and the seede is the worde of God, and that this is done by the gift of the grace of God. Heere we beseech you to shewe the iust harmonie of your wordes and theirs, and therein to teach vs by sounde demonstration, that a man can preach the pure worde of God by his owne naturall witt, without a gift supernaturall of the spirit to giue him vtte­rance and to speak the word as he ought to speake. If all that a man preach be the pure worde of God, what derogation is it to call such a mans sermons or preachings the strong and forcible worde. In euerie being there is (as you schollers teach) the mat­ter and the forme; and that which ioyneth these togither, is the efficient. Vnto which of these will you applie the witt of man, if you say to the matter, then our church is against you, and sayeth it is the pure worde of God: if to the forme, as, interpretation, doctrine and exhortation, then the holy scriptures doe tye vnto [Page 23] the gift of the spirit, saying: Rom. 12. 6. That wee haue di­uers giftes, as the gift of prophecie, teaching, exhortation, and no 2 Pet. 1. 20. scripture is of anie priuate inter­pretation. If you make it the efficient, then the scripture saith: 1 Cor. 12. 4. There are diuersities of giftes, but the same spirit, and there are diuersities of admini­strations but the same Lord, and there are diuersi­ties of operations, but God is the same which wor­keth all in all. Rom: 10. 15 No man can preach except he bee sente. Ephe. 4. 8. 11. When he ascended, he gaue giftes vnto men▪ Here we pray you to teach vs how your speaches consent to these testimonies of our church and holy Scripture; or may you not meane that the Sermons of manie nowe a dayes who in stead of the pure word of God, doe most curiouslie bring into the pulpitt, Poetts, Philosophers, Rhetoricians, Phisitians, Schoolemen, and whatsoeuer, either by finenesse of witt, or helpe of arte, they thinke may appeare fine & smooth to their hearers and winne praise to them selues; may you not meane, I say, that such our sermons haue their being of the meere witt of man; or doe you thinke that the sermons of our Reuerend Fathers, and more stayed diuines, which are verie warie, that in all their ser­mons, whatsoeuer they speake, may be the true sense of holie Scriptures, and according to the proportion of faith; seeing they agree not with the familie of Iesus Christ that is at Rome, are not therefore the strong and forcible worde of God. And heere we pray you to teach vs, whether that all doctrine, interpretatiō and exhortation which is truelie and meerelie the natural mea­ning of holy scripture be not the worde of God, or that the word is onelie in the letter of the text, as of Hebrewe and Greeke, or, if you will, truelie translated: and which of these hath the word of God; he that alleadgeth the wordes as did the Tempter, or he that alleadgeth the true meaninge, as did our Saviour Christ, Mat. 4. 6. 10. Lastlie, shew vs that if all our sermons bee of the witt of man, and none the stronge and forcible worde of God, whether Romish Babilon may not chalendge our church to wante one essentiall marke, as preaching the pure word of God? And whether it be possible for the witt of man to giue beeing [Page 12] vnto that which is an essential marke of the church of God, and of that which hath greater strength and authoritie then all elo­quence, wisedome, learning, policie, and power of the worlde: And lastlie, open vnto vs whether that reverend Father did well, who graunteth that the worde of God is not only in writing but in preaching, W. Fulk. replye to Brist. reioind. pag. 99. in Coūsels or Doctors: Because Christ saith, Hee that heareth you, hea­reth mee.

The Church of England affirmeth, 23 Of the Mi­sters office. that Artic. 23. It is not lawful for anie one to take to him selfe the office of preaching publikely or administring the Sacra­mentes in the church, except hee be first lawfullie called, and sente to doe these thinges. And heere­vpon our Reverend Fathers doe not only not de­fende nor D. Whitgift pag. 516. vse anie reasons at all to prooue that women may baptize, and therefore Ibid. pa. 504. 793. would not haue the booke of cōmon prayer, touching bap­tisme in private to be vnderstood, to permitt wo­men to baptize: but also cōnstantlie affirme, Gervase Bab. vpon Gen. cap. 17. ver. 7. pag. 121. that God and well ordered churches forbidd Women to dispence that holy misterie. But you Mai. Hoo. haue another kinde of determinatiō, where you say, Booke 5. pag. 228. Ministeriall power is a marke of separation, because it seue­reth them that haue it from other men, and maketh them a speciall order, consecrated vnto the seruice of the most highest in thinges wherewith others may not medle. And in another place: Ibid. 240. There is an errour which beguileth many, who much intangle both them­selues and others, by not distinguishing seruices, offices, and orders ecclesiasticall: the first of which three, & in parte the seconde, may be executed by the laytie, whereas none haue or can haue the third but the cleargie. From the whiche Cleargie you separate Cate­chistes, Exorcistes, Readers, and Singers, &c. And in another Ibi. pa. 140. place you seeme to mainteyne & defende the practise of those churches, which (necessitie requiring) allowe baptisme in pri­vate, to be administred by Women; affirming elswhere ib. pag. 150 That di­uers reformed churches doe both allow and defende that kinde of Baptisme. Heere we desire to knowe what you meane by mi­nisteriall [Page 25] power, whether you take it actiuelie, as that euerie mi­nister, or all Ministers haue power to make an order consecrated to the seruice of God; or passiuelie that by their calling they are made to haue the authoritie and power of a Minister, or that you vnderstand by it the formall cause of their ministerie, by which they differ from al other orders, or that you meane the holy vn­ction and character, which the church of Rome giueth in their consecration of priesthoode. And this wee desire, because we finde our church and Reverend Fa­thers, speaking like to Heb. 5. 4. No man taketh this honour to him­self, but he that is called, &c. holy scripture, to vse plaine, good and sensible termes, to note out the difference of a ministers estate from other mens: and yours seemeth to carie another kinde of stile more befitting the glorie of the Romish charac­ter, then the simplicitie of our ministerie. Our church saieth, they must bee called that preach publicklie: you say, a Catechist (or whom wee finde in Euseb. book 6. cap. 3. and 6. aūcient time to haue bene such as Cle­mens and Origine in Alexandria, as to whom the people came to heare the preaching of the word of God) is none of the order of the Cleargie; meaning, as wee think, without this ministeriall power. We pray you thē to shew vs, whether you meane by ministeriall power, Cleargie, or or­der, that which our church meaneth by calling: if you doe, then we see not how you and they agree; that you allow a Catechist, which is an office, to preach the worde, which is not of the Ec­clesiasticall order, and as we say, hath no calling therevnto, and our church saieth, that it is not lawfull, &c. Againe, our Church saieth, that it is not lawfull to administer the Sacramentes with­out that calling: and that God and well ordered Churches for­bidd Women to baptize: you (as wee thinke) contrarie to our church, maintaine such churches as allow the private baptisme by Women in case of necessitie: and you saye, diuers reformed churches allow and defende such baptisme. Heere wee intreate you to declare the agreement of these sayings: and whether be­cause you say that the speciall order (you speake of) is consecra­ted vnto the seruice of the highest in thinges wherewith others [Page 26] may not medle: your meaning be, that lay people in case of ne­cessitie, may medle with those thinges which our church saieth is not lawfull without calling▪ or that because you would haue the ministeriall power to be a marke and character, you giue li­bertie to preaching & baptizing, as to certaine seruices: and that the character and indeleble order, hath nothing to it selfe pecu­liar but the making of the body of Christ in the Sacrament, and offering him vp in sacrifice to his Father, that the laitie, women, and catechist may not medle with that. And heere wee desire to vnderstande whence you fett that worthie distinction, the igno­rance whereof beguileth manie; and that you would declare the same by holy scripture, & bring vs one pregnant proofe to shew the errour of our church in affirming preaching and ministring without calling, to bee vnlawfull: or else declare the exception either by scripture, or by some order or interpretation published by our church; or some of our Reuerend Fathers, which also may haue their harmonie with the sayings of the Reuerend Fa­thers by vs before rehearsed. And lastlie, whether that you in these three places are not cōtrarie to your self, or that you make not a deluding proposition, which contayneth a generall prohi­bition without limitation, which yet is not generall but must haue exception. And if you place Readers as distinct from clear­gie, what may we thinke you esteeme of our reading ministers; are they no cleargie men?

It is an Article of our faith, 24 Of the Sa­craments. that Artic. 25. De Sacramentis. The Sacra­mentes instituted of Christ, are not onely markes of christian profession, but rather certayne testimo­nies and effectuall signes of grace and of the good will of God towards vs; by which hee doeth worke invisiblie in vs: and doeth not onelie stirre vp, but also confirme our faith towardes him selfe. Which by the reverend Fathers of our Church is inter­preted thus: Apolog. eccl▪ Angl. cap. 10. divi. 1. Sacraments are visible wordes, seales of righteousnes, and tokens of grace. Defense of the Apolo. 2. part. pag. 204. The soule of man & not the creature of bread or water receaue the grace of God. &c. The grace of God is not in the visible signes but in the soule. Ibid. pag. 134. The substance of all [Page 27] Sacramentes is the worde of God; which S ^t Paule calleth verbum reconciliationis, the worde of At­tonement: this worde is the instrument of remissiō of sinne. The Sacraments are the seales affixed vn­to the same: the Priest is the meane. And speaking of all the faithfull to bee one bodye, all endewed with one spirit, they further say: Repli. to Hard. ausw. by I. Iew. Bb. of Salisbur. Artic. 1. pa. 36. This marvelous coniunction and incorporation is first begonne and wrought by faith, &c. Afterward the same corpo­ration is assured vnto vs and increased in our bap­tisme, &c. And for that we are verie vnperfect of our selues, and therefore must dailie proceede forwarde, that we may grow vn­to a perfect man in Christ: Therfore hath God appointed that the same incorporation should bee often renewed and confirmed in vs by the vse of the holy misteries; wherein must bee considered, that the said holie misteries doe not beginne but rather continue & con­firme this incorporation. Heere wee demaunde howe it may ap­peare vnto vs that you broach not a new doctrine diuers and cō ­trarie to our beleefe in Englande. When you say that Booke 3. pag. 126. The Sa­cramentes chiefest force and virtue consisteth in this that they are heauenlie ceremonies which God hath sanctified and ordayned to be administred in his church. First as markes to know when God doeth imparte the vitall or sauing grace of Christ vnto all that are capable thereof. And secondlie, as meanes conditionall which God requireth in them vnto whom he imparteth grace. And in another place: Ibi. pa. 133. It is a braunch of beleefe, that Sacramentes are in their place no lesse required, then beleefe it selfe. For when our Lord & Saviour promiseth eternall life, is it any otherwise then as hee pro­mised restitution of health vnto Naaman the Sirian, namely with this condition, washe and be cleane. And in another place you say, that ib. pag. 105. both the Worde and Sacraments haue generatiue force and virtue. By which your wordes we are greatlie amazed, that our Church hath left out in her creede; and the Reverend Fathers haue not taught vs, that which is (as you say) the chiefest force and virtue of the Sacraments. Where finde you that God ordai­ned the Sacramentes to tell vs when God giueth grace, and that they are meanes conditionall, and as necessarie as faith? Teach [Page 28] vs we pray you by holy scripture these three chief virtues of the Sacraments. The furthest that they say (as we gather) is to make them seales of assurance, by which the spirit worketh invisiblie to strengthen our faith; and they seeme to square their faith by holy scripture: which propoūdeth Rom. 4. 1▪ 23. Abraham to be an example of the true way of iustifying, & a paterne to all the children of God, namelie; ibid. ver. 10. 11. that he was first iustified by faith, and after receaued the Sacrament as a signe to bee a seale of the righteousnesse of his faith. Shew therefore whether we ought not to goe further then our church or holy scripture, vnlesse we will leaue out the cheefest virtue of the Sacramentes. Moreouer they say the grace of God is not in the visible signes; you say, they are meanes cōdicionall▪ they say that grace (which they cal this marvelous coniunction and incorporation) is first be­gon and wrought by faith, and afterwarde is assured and increa­sed by the Sacramentes: you say, the sacraments haue the gene­ratiue force and virtue as well as the worde. They say, that the substance of all Sacramentes is the worde, &c. and that the Sa­craments are the seales affixed to the same; which being borow­ed frō the Apostle out of the former recited place, Rom. 4. doeth argue that the necessitie of the sacraments, is not comparable to that of faith. For by this he proueth Abraham to be iustified by faith without workes, because he first was iustified by faith be­fore he receaued the Sacrament, and that the Sacrament was but a signe and seale of his faith; so that he excludeth the Sacra­ment as it is a worke, and as you call it Booke 5. pag. 128. a morall instrument of salvation, from all copertenership with faith in the matter of iu­stification. You make it a meanes condicionall, and no lesse re­quired then faith it selfe, and of as absolute necessitie as that to Naaman: wash and be cleane. These things, good Mai. Hoo. we can not reconcile, and therefore we are sutors vnto you to ayde vs in the same, and to make your minde to appeare not to ouer­turne the fayth of our church: and heerein to tell vs where you finde, that the grace of God is tyed to anie time, as namelie the time of the Sacramentes: or whether the Sacramentes teach vs some other time: and whether the cōdition of Sacraments make [Page 29] not for the additament of workes vnto fayth, in that which the English church holdeth to bee onelie & properlie of faith. And lastly whether such speaches be not meerelie popish & accursed mixture of humane follie, giuing a further grace to the blessed Sacraments then God hath ordayned; and heerein explane vnto vs, whether a man dying without faith, & yet receaueth the Sa­craments, can be saued; or that a man hauing faith, & neuer any sacrament, may not be saued; or whether anie cā be saued, if the condition of salvation be the vpright and perfect performance of all moral dueties which God requireth expreslie in his word.

The Church of England affirmeth, 15 Of Christes institution. that Artic. 26. De vi institutionum divinarum. By the malice of wicked mē which are ouer the admi­nistratiō of the Sacraments, the effect of the things ordayned by Christ is not taken away, or the grace of Gods giftes diminished, as touching them which receaue by faith and orderlie the things offered vn­to them, which for the institution of Christ and his promise, are effectuall, although they be admini­stred by euill men. Wherevpon the Reverend Fa­thers define a Sacrament to bee Thom. Bb. of Lincolne serm. 1. vpon 1. Cor. 10. 1. A reverend and holy misterie ordayned of God: wherein hee by his holy worde and promise doth both stirre vp & pra­ctise the faith of his people, and by the operation of the holy ghost, increase his grace in them. &c. And of the intention of the church, they say: Bb. Iewell re­plic. to Hard. Artic. 1. pag. 34 This is the verie dungeon of incertaintie. The heart of mā is vnsearcheable, if we stay vppon the intention of a mortall man; we may stande in doubt of our own baptisme. You seeme to speake otherwise where you say: Booke 5. pag. 129. Wee must note that in as much as Sacraments are actions religious and mistical, which nature they haue not vnlesse they proceed frō a se­rious meaning, and what euerie mans priuate minde is, as we can not know, so neither are we bounde to examine; therefore alwayes in these cases the knowen intent of the church generally doeth suf­fice; and where the contrarie is not manifest, we must presume that he which outwardlie doeth the worke, hath inwardlie the purpose of the church of God. Heere we desire to be instructed how these [Page 30] two opinions can stande togither. The one which sayeth the Sa­craments are effectuall through the institution of Christ and his promise; the other which tyeth it to the good meaninge of the Priest or of the Church. Againe, the one saieth the intention of the Church is the verie dungeon of incertaintie; to make vs doubt of our Baptisme: the other, that the Sacraments haue not the nature to be religious and misticall, without a serious mea­ning, that is, the intent of the church. These things we pray you to reconcile, and therewithall to shew vs howe the intent of the church can giue them their nature to be actions religious & mi­sticall, and yet our reverend Fathers say they bee holy misteries ordayned of God. Resolue therefore whether the virtue of the sacrament depende vpon the institution and promise of God, or vpon the good meaning of the Priest or of the Church; or vpon both: and whether they cannot haue the nature of religious ac­tions and misticall without the intent of the Priest or of the Church; and so whether the church may ordaine a misterie; or that the misteries ordained of GOD haue not their nature and forme with the presupposed intent of the Church. Whether God in ordayning these misteries were holpē by the serious meaning of the church, or did except that they should not bee misteries, without the liking and allowing of the church, by their good meaning. And lastlie, whether your assertion be not meere po­perie, a humane invention, and an inducement vnto that (which is called fides implicita) that it should suffice a man to beleeue as the church beleeueth, &c. And herewithall shew vs what com­forte we can haue in the vse of the Sacramentes, if they can not be actions religious and misticall, vnlesse they proceede from the intent and purpose of the church, beeing (as our Reverend Fathers esteeme) the verie dungeon of vncertaintie.

The Church of Englande professeth, [...] Necessitie of Baptisme. That Artic. 27. de Baptisme. Baptisme is a signe of regeneration, by whiche as by an instrument, they which rightlie receaue bap­tisme, are ingrafted into the Church: the promises of remission of sinnes and of our adoption to bee the children of God by the holy spirit, are visibly sea­led, our faith is confirmed, and by the force of the [Page 31] calling vpon the name of God, grace is increased. Which the Reverend Fathers of our church doe expound in this sense: Bb. Iewell de­fen. of Apol. 2. part pag. 150. The children of the faith­ful are borne holy, and notwithstanding by nature they be the children of anger, yet by Gods free elec­tion, they be pure & holy. This is Saint Paules vn­doubted doctrine; which notwithstāding, he ne­uer despised the Sacraments of Christ. And that Bb. Babingt. vpon Gen. ca. 17. vers. 12. A man may stande in the state of saluation & out of all daunger of damnation before he be baptized. And the contrarie to this they call This is disputed at large by Bb. Bab. in Gen. ca. 27. vers. 12. fearfull do­ctrine, injurious to thousands of poore infants, & blasphemous against the bottomlesse mercie of a sweet and tender Father, who hath saide; I will be thy God and thy childes, not adding anie condition of baptisme if it can not be had as it ought: and heerevpon they affirme that Sacraments make not the couenantes, but only seale them, and that God hath not thus inthralled his grace (that there is such necessitie, that either women or all sortes of persons should dis­pense the holy misteries, to the ende that no poore creature might be cast away for wante of it) nor taught his church in his worde, but quite contrarie, as we see by telling Abraham his co­uenant reached to his seede, and by differring the seale of the same; to witt, circumcision to the eight day. You Maister Hoo. speake to our vnderstanding a farre differing language: namely, Booke 5. pag. 132. Predestination bringeth not to life, without the grace of exter­nall vocation wherein our baptisme is implyed. For as wee are not naturallie men without birth; so neither are we christian men in the eie of the church of God but by new birth: nor according to the or­dinarie course of divine dispensation, new borne, but by that bap­tisme which both declareth and maketh vs christians, in which re­spect we holde it to bee the doore of our actuall entrance into Gods house, the first apparant beginning of life, a seale perhaps to the grace of election before receaved, but to our sanctification heere a stepp that hath not any before it. And againe: Booke 5. pag. 146. The fruit of Bap­tisme dependeth onely upon the couenant whiche God hath made; that God by couenant requireth of the elder sorte fayth and Bap­tisme, [Page 32] in childrē the sacrament of Baptisme alone. And in another place: Ibi. pag. 135 136. We haue for baptisme no day sett as the Iewes had for cir­cumcision, neither haue wee by the lawe of God, but onely by the churches discretion, a place therevnto appointed. Baptisme ther­fore euen in the meaning of the lawe of Christ, belongeth vnto in­fantes capable thereof, from the verie instant of their birth, which if they haue not howsoeuer, rather then loose it by being put of, be­cause the time, the place, or some such like circumstance, doth not solemnly enough concurre, the church as much as in her lyeth, wil­fullie casteth away their soules. Heere are we at our wittes ende, not knowing what to beleeue. For if our English confession bee true that baptisme is a signe of regeneration, and visibly sealeth our remission of sinnes and adoption, and increaseth grace, &c. we know not what to make of that you say: Baptisme to be the first apparant beginning of life, a seale perhaps of the grace of e­lection, and that there is no stepp of sanctification before Bap­tisme. And againe, if it be true (as you say) Predestination brin­geth not life without the grace of externall vocation, wherein baptisme is implyed; what shall we thinke of that our Reverend Fathers say: A man by Gods free election is holy and pure; and that before Baptisme a man may stande in the state of salvation. And if our churches doctrine be true; that baptisme is a seale of remission of sinnes, and that the Sacramentes make not the co­uenantes but are seales of the covenantes, howe can yours bee true that by couenant God requireth fayth and baptisme in the elder, and baptisme alone in children. Is baptisme parte of the couenant, and more then a seale? And seeing our Reverend Fa­thers affirme that God and well ordered churches forbidd bap­tisme by women, and that God hath not inthralled his church to such vrgent necessitie, and that such doctrine is fearfull, iniu­rious, and blasphemous, and our sweete and tender Father hath saide: I will be thy God and thy childes, not adding anie condi­tion of baptisme, if it cannot be had as it ought. How can it bee well in you to make it a bloodie and wilfull casting away of soules, if the church provide not that children haue baptisme howsoeuer. And heere we pray you to teach vs whether the co­uenant and Sacramentes in the Gospell bee not the same in na­ture, [Page 33] virtue and substance that they were vnder the lawe, or that our Sacramentes haue more necessitie. And if so, why our Re­verend Fathers disavow the necessitie of Baptisme, to be done a­nie other wise then as it ought, because God appointed circum­cisiō till the eight day, is there a further grace in our sacramēts, or haue they not somewhat in the worke wrought, whiche the Sacramentes of the law had not: We pray you therefore, plaine­lie and distinctlie to shew vs your minde; whether righteousnes cōmeth by baptisme, or by faith. And seeing notwithstanding all these harde and peremptorie speaches, you sometimes saye, that Pag. 134. 135. grace is not absolutelie tyed to sacramentes: and the necessi­tie of receaving not so absolute, as that of administring the Sacra­mentes. Wee would faine knowe what you holde and affirme; what manner of necessitie you meane. For if grace be not abso­lutelie tyed vnto Sacraments, and necessitie of receaving Sacra­ments not absolute; we knowe not what should make necessitie of administring absolute, but that as our Reverend Fathers say, we are not enthralled to appoint or suffer it to bee done by Wo­men or lay persons, if it cannot be had as it ought: and if GOD haue not added any such condition of baptisme, where borrow­ed you that distinction? Wee can not tell where to finde you, or how to take your meaning, or at the least that your minde con­curreth with the doctrine of the church of Englande: we expect therefore and pray you to declare faithfullie these thinges vn­to vs.

The Church of Englande pronounceth, 17 Of Tran­substantiation. that Artic. 28. Decoe­na Domini. The Transubstantiation of the bread and wine in the Eucharist, can not bee proued by the sacred Scripture, but is against playne wordes of Scri­pture, overturneth the nature of the sacrament, & hath giuē occasion of many superstitions. And for this cause our Reverend Fathers call it: Th. Bb. of Lin. vpon 1 Cor. 10 A mon­strous & blasphemous doctrine: Nowel. Cate­chis. bringing in doubt the trueth of Christs body. Prefat. & pro­testatio Nic. Rid. habit. 20. April. in scol. pub. Oxō. anno 1555. Read also booke of Mart. pag. 1327. print. 1576. Contrarie to Christes wordes, sayinge: It is expedient that I goe awaye, Joh. 16. 7. and to that of Peter: Whom the heauens [Page 34] must contayne vntill the time that all things bee restored, Act. 3. 21. disagreeing from the articles of faith, Hee ascended in­to heauen, sitteth at the right hande of God the Father, &c. making voyde the institution of Christ, which is to continue till he come, &c. casting holy things to prophane, as whoremongers, murderers, &c. mise and dogges to receaue the true reall body of Christ. causing most cruell eating of mans fleshe, and manie mon­strous miracles: accidentes without subjectes: the body of Christ without his qualities and true manner of a bodye: nourishinge the Marcionist to beleeue the phantasticall body of Christ, and Eu­tichians confounding the two natures of Christ, and therefore they which affirme transubstantiation are indeed right Sacramentaries and Capernaites. In regarde whereof we intreate you Mai. Hoo. to make a fitt construction of your wordes, were you say: Booke 5. 176. 177. Sith we all agree that by the sacrament, Christ doeth reallie and truelie in vs performe his promise: why doe we vainely trouble our selues with so fearce contentions. whether by consubstantiation or els by transubstātiation the sacrament it selfe be first possessed with Christ or no: a thing which no way can eyther further or hinder vs howso­uer it stande, because our participation of Christ in the Sacrament, depēdeth on the cooperatiō of his omnipotent power, which maketh it his body and blood vnto vs, whether with change or without al­teration of the element, such as they imagine, we neede not greatlie to care nor inquire after. In all which words you seeme to make light of the doctrine of transubstantiation, as a matter not to be stoode vpon or to bee contended for, cared for or enquired into: Which maketh vs to marvell howe our Church and Reverende Fathers haue all this time passed, bene deceaued. What should cause them to affirme it to bee a thing contrarie to the playne wordes of scripture, ouerturning the nature of the Sacrament, to call it monstrous doctrine: why so manie reverend Fathers, as Crammer, Ridley, Hooper, Latimer, Rogers, Bradford, &c. haue giuen their liues in witnes against it, if it bee a thinge that neither furthereth nor hindreth, a thing not to bee cared for, nor enqui­red after? And heere we pray you ingeniously to shew whether your meaning bee to bring that side into creditt by softening [Page 35] the odiousnes of their heresie, and our side into suspition of pee­uishnes, for standing upon trifles; which the rather we desire to be resolued in, because else where you call the enemies to Tran­substantiation pag. 178. Sacramentaries, and pag. 119. 120. labour to shew a certayne vbiquitie of Christes manhoode and of his bodie, and of his soule, which seemeth to vs that you would giue a gentle con­struction of Popish opinions, and privilie robbe the trueth of our English creede of her due estimation. If you call our Reve­rend Fathers Sacramentaries for oppugning transubst. and they againe call the maintayners of it right Sacramentaries and Ca­pernaites (if you haue giuen as good testimonie of faithfulnes as they) whom shall wee beleeue? are you not contradictorie: and may we thinke you can favour that side; your wordes doe beate downe; shew vs then wee pray you how shuch great fauours doe not preiudice the doctrine of the church of Englande, or not condemne those millions of learned diuines and blessed Martirs of extreme follie, who haue died for the same; and that God should reveale to you onely that it was for that which neither furthered nor hurteth? Lastly instruct vs whether the institution of the Sacrament by Christ, saying: this is my bodie: doe this in remembrance of mee, bee not the true and right making of it Christes bodie and blood vnto vs: and vppon what ground of Scripture it may bee proued, that the cooperation of his omni­potent power doeth make it his bodie and blood vnto vs, and in what sense: And whether such phrases doe not helpe the Popish argument of Gods power which they commonly vse to approue their transubstantiation.

There be also in your book diuers Theoremes not so familiar to vs common Christians, 18 Of specula­tiue doctrine. neither doe we perceaue them in the English Creede; neither in the reading of the holy writinges of God. Wee pray you therefore declare vnto vs by what spirit or worde you teach them vnto vs. what foundation they haue in holie writt: and how they pertaine to the faith or discipline of the English church? Such as are these. Booke 5. pag. 245. Tenne, the number of natures perfections. pag. 109. Angels perpetuitie: the hand that draweth out celestiall motion. pag. 61. Church attyre with vs liuely resembleth [Page 36] the glorie of Saints in heauen. pag. 67. Daylie bruses: spirituall promoti­ons vse to take by often falling. pag. 72. Multiplied petitions of worldly things, a kinde of heauenly fraud to take the soules of men as with certaine baytes. pa. 154. 155 In Baptisme God doeth bestow presently remis­sion of sinnes, and the holy Ghost, binding also himselfe to adde in processe of time, what grace soeuer shalbe further necessarie, for the attaynement of euerlasting life. pag. 160. The signe of the Crosse (as wee use it) is in some sorte a meane to worke our preseruation from reproch, and pag. 162. lin. 27. Christes marke. pag. 261. Assuredly whosoeuer doeth well obserue how much all inferior things depende vpon the order­lie courses and motions of those greater orbs, will hardely iudge it meete or good, that the Angells assisting them, should bee driven to betake them selues vnto other stations, although by nature they were not tyed where now they are, but had charge also elsewhere; as long as their absence from beneath might but tollerablie be sup­plied, & by descending their roomes aboue should become vacant: and such like, whereof your writinge is not a little stored; but shewe vs onely concerning these, that if Heb. 2. 14. all Angells be ministring spirits, sent forth to mi­nister for their sakes which shall bee heyres of sal­vation (as Gods spirit testifyeth) where is it revey­led, that they attende vppon the celestiall orbes, or that their per­petuitie is the hande that draweth out celestiall motion; and if they doe, whether it be not sinne in them, to leaue their naturall charge, and to attende vpon that whiche they are not tyed vnto? Doe you not meane the Iud. ver. 6. Angells which kept not their first estate but left their own habitation whom God hath reserved in everla­sting chaynes vnder darkenes vnto the iudgement of the great day? or would you haue the elect Angells to bee like vnto the Angell of the bottomlesse pitt, whose name is Abbaddon? When, where, or how did Christ rell thee that the signe of the crosse (as we vse it) is the marke of Christ, and preserueth from reproch: and what warrant haue you of present grace in the verie worke wrought of Baptisme; did you see in the mountaine of God the patterne of that heauenlie fraude which you say is to catch men [Page 37] by multiplied petitions of worldlie thinges? And what bee the bruses and falls that spirituall promotions ordayned by Christ, doe or can take? And howe doeth it appeare in nature, or from the God of nature; that ten is the number of natures perfections?

The Reverend Fathers of our Church call M ^r Calvin I. Whitg. pag. 390. one of the best writers: Bb. Iewel. de­fen. of Apol. 2. part, pag. 149. Read any English writer defending the church of En­gland: & namely Fulke against Stapl. fortress. pag. 71. Read Apolog. Angl. A reverend Fa­ther, 19 Of Calvin and the reformed churches. & a worthie ornament of the church of God, not onelie defending the same doctrine, but also discharging him of slanderous reportes wrong­fullie layed against him, knowing that by defa­ming the persons of christians, and especiallie of Ministers, the Devill of olde time laboured to o­uerthrowe the Gospell of Christ. Howe greatlie all christian churches are to prayse God for that mans faithfull labours, and how instantlie there­fore all sortes of papistes haue and doe indevour and striue to diminish his creditt, all the christian worlde most aboundlie both by word and by writing, doe testifie. Wherefore we wonder not a little. What moved you to make choyse of that worthie pillar of the church aboue all other, to traduce him and to make him a spectacle before all christians. Wherefore wee craue your fauour that with trueth and patience you would an­swere our doubtes & scruples which by the preface of your first booke you haue made in vs concerning him. And firste, what Maister Calvin hath done against our Church, that you should single him out as an adversarie: Which of our Reverend Fathers of this lande hath wished you therevnto; or else tell vs plainlie whether our adversaries (in whose mouthes you are a most in­vincible champion) haue not provoked you against him? And open vnto vs without deceite ingenuously, whether all the lear­ned men of our covntrie, who haue writtē and disputed for dis­cipline, be not to base and meane persons, that on them onely so mightie a man should spend his sharpe arrowes and coales of Iuniper? but you will passe ouer the Seas, and search the sepul­chers of the straungers, and finding no man aliue worthie your combat, you call Maister Calvin out of his sweete bedd of rest, [Page 38] and him that is entred into peace, you chalendge againe into the fielde. Will no man fitt you but he that was (as you brauely affirme) incōparably the wisest mā that euer the French church did enioy, since the hower it did enioy him, to whom thousands were debters: and who for his exceeding paynes in composinge the institutions of Christian Religion, & exposition of holy scri­pture, gayned the advantage of preiudice against all gainsayers following him, and of glorie aboue all that consented to him. How vnlike are you vnto that great & mightie Goliah, who de­fied the whole Host of God, and made challenge of a man out of them all: he was so proude that he demanded but chose not: he sought for one that was aliue and vaunted not him selfe ouer one that was dead? And heere wee most instantlie beseech you, whether your weapons be the wordes of righteousnesse and the faithfull penne of trueth. Where learned you, and howe proove you that Mai. Calvin was the founder of discipline? And herein declare vnto vs, what moued that Reverend and learned man Mai. D. Whitgeeft to spende so ma­nie D. Whitg. pag. 174. leaues to shewe that the partes of Discipline might be altered by the civill Magistrate, as ser­uing more fitlie for the Apostles time, and the time of persecution, then for vs, hauing the Ma­gistrate to friende, and liuing in peace and quiet­nes. If Maister Caluin (as the T. Beza in vita Calvin. true storie repor­teth) obtayned the consent of the townes men of Geneva, not onelie by demonstration out of the holy scriptures, but also by shewing the minde of verie learned men of his age, out of their writings, as of Oecolampadius, Swinglius, Suychius, Philip, Bucer, Capito and Miconius, who was the founder of the discipline? Where had these notable men their iudgement? Did he teach them? or write before them? Was it not one founder euen the Lorde Christe, the author and builder of his Church, who raised vp diuers men in diuers places, and taught them by the same spirit out of the same holie scripture, the same doctrine and commaundement of trueth and righteousnes? Shew vs al­so we pray you before our God which searcheth the heart, whe­ther [Page 39] we haue not iust cause to iudge, that in penning this storie, you make of Calvin, your purpose were not to deceaue your reader by an artificiall entwining of some part of the trueth with the hollow & glittering threed of your owne wittie coniectures and peremptorie censures; as namelie when you beginne to tell of the repentance of the people of Genevah, pag. 5. 6. irefullie champing vpon the bitt: you suddenlie fall into a discourse of the rising vp of those reformed churches; you besprinckle them with likeli­hood of desire of glorie of their owne enterprises; you blame thē that in that troublesome time they wanted common cōference, and that afterwardes least they should derogate from their cre­dite, they became euer after resolute to maintayne that whiche they had done, and so leauing the churches all bespotted with leuitie and selfepride, and eased of all conscience and honestie; you closelie thrust in Calvin with this worde, therefore: that he and his associates (as parteners of the same selfe weening) stiffe­lie refusing to administer the holie Communion, were banished the towne. After speaking of his restoring and reestablishing of Discipline, you haue in one place, pag. 7. 8. Many things might lead them &c. And in other place, He rightelie considered, &c. This devise I see not howe the wisest, &c. And again: This sorte it may be, &c. Therefore we pray you to teach vs how such might lead & may bees, such entring into his thought and crosse commending that for his divise which he simply propounded as out of the Scrip­tures of God; may not drop into your readers heart such vnhee­ded impressions, as may make him highly admire R. H. great grauitie and iudicious wisedome and J. Caluins carnall pollicie, fine hipocrisie and peremptorie follie.

We beseech you also helpe vs in these things following. First the true storie saith, The. Beza in vit. Calvini. Many being at the first gently admonished, for many vnworthy acts, and for old enmitie among the chiefe families, and the stubberne being more sharpely reproued; the citie was diuided by the faction of certayne priuate men, Farel­lus and Calvin with Coraldus, openly protested that they could not orderly celebrate the Lordes Supper vnto men so much at discorde. At which time also betwixt the Church at Barne and [Page 40] Genevah was difference in certayne rites, which while they were aboute to sett in order by a Synod summoned for that purpose; the chief Magistrates for that yeare of Genevah, being the Cap­taynes of the factions and discorde, assembling the people brought the matter to this ende; that these three faithfull ser­uants of God were commanded to depart the towne within two dayes. And when these Officers, like vnto filthy froth, were cast out (the one accused of seditiō going about to escape through a window, falling downe headlong, by the pease of his bodie, was so hurte that within few dayes hee dyed: another for murther was put to death, and the two other being accused for ill gouern ment in a certaine embassage, forsooke the cuntrie, and were condemned being absent; the Citie then began to seeke againe for their Farellus and Calvin. You say when these things began to bee put in vre; pag. 5. 6. 7. the people began to repent them of that they had done; the rather for that they grew by meanes of this inno­vation into dislike with some Churches neere about them, &c. and so Calvin and his associates (as is afore said) were banished, and that after the places of one or two of their Ministers beeing fallen voyde, they are importunate to obtayne Calvin agayne, and that they were content the other two should enioy their exile. The contradiction of these two stories we pray you to re­concile, eyther by the 24. epist. which you cite, or by anie true narration whatsoeuer. First shew vs that the dislike of other churches was for discipline, and that for that dislike the towne was the rather mooued against Calvin. And whether rather these churches did not make intercession by the decree of a Sy­node for Calvin to the Genevians. Secondlie, whether those Sindickes being wicked and taken away by the righteous iudg­ments of almightie God, the people were not made free from the former factions: and whether that thervpon the Lord moo­uing their mindes, they remembred not the iniuries done to those two good Pastors. And shewe vs by cleare demonstration they sought not as well for Farellus as for Calvin. And heere also without your helpe, wee knowe not what construction to make of your descanting on the Ministers, assuring Calvin of [Page 41] their allegeance, his returning as it had bene another Tullie, and the assenting of the people with no lesse alacritie of minde then cities vnable to holde outlonger. Are these anie other but bit­ter skornes and despitefull fictions? And to omitt many things (because this is a personall cause) we doe most hartilie begge at your handes to aunswere vs truelie and faithfullie, whether you thinke Maister Calvin to haue bene an honest truehearted chri­stian, fearing God, and not an imposter and a deceaver of the people, or at the least you would haue men so to esteeme of him. For howe can wee otherwise coniecture in that you blame him more for the countenancing of discipline beeing established, pag. 10. 11. then for establishing of it, affirming with no small incitements of cunning insinuations, that because hee by wisedome and not by the word of God, saw that discipline requisite for that people, hee imployed all his witt by sifting the very vtmost sentence and sillable of holy Scripture to confirme the same; and not to omit the leaste occasion in all his writinges following of extolling the vse and singular necessitie thereof. If wee may thus iudge of his faithfulnesse in promoting of discipline, what may wee suspect of his sincere dealing in the doctrine? About rites (as the ministring with common bread) you acknowledge that he would not stande with the Church, to make trouble for a thinge indifferent, and why if he were a good man, should we thinke that hee would professe it to bee trayterous cowardlines, Epist. 165. not to dye a hundred times rather then to suffer that to bee wickedly borne downe which hee very well knew to bee taken out of the word of God? Can you so farre make manifest eyther by good and iust presumpti­ons, or by playne and true storie, his deepe hipocrisie and arro­gant pride; that euen against his owne conscience; hee woulde so earnestly striue and trouble the whole Church to maintaine a deuise of his owne? Wee pray you therefore to shewe vs sin­cerelie whether such insinuations bee charitable? and whether if you bee a friend to the Gospell, you make not a greater rent in Gods Church, by such arguments then if you medled not at all in the matter, but left it to men of more stayde and sounde [Page 42] discretion and of a more charitable and peaceable spirite. For if such bolde and bare affirmations may goe for payment, why may wee not as well heare and beleeue Maister Harding, which calles all the whole and pure doctrine beleeued and professed in England; In his Epist. to Bb. Iewell A wicked new deuise of Geneva. We desire you ther­fore in the name of our Lorde Iesus Christ, who shall iudge all men at his cōming and make manifest the intents & thoughts of the heart, to shew vnto vs without all artificiall glozing whe­ther all this your treatise of Calvin, be not polished armour, and a sharper rasor, prepared for the vse and helpe of the enemies of the Gospell, and that it may not rather bee called a preiudiciall commentarie; and a Popish paraphrase; then a storie true plaine and without partialitie, and that men haue not iust cause to thinke the better of Maister Calvin and the cause of discipline, when they see so litle plaine and faithfull dealing in your wri­ting. Reade therefore his preface before his comment on the Psalmes, and Beza his storie of his life, and the French or any other stories or monuments of faithfull honest Christians and then aunswere faithfully the trueth and shewe your honest meaning.

Our reverend Fathers D. Cranmer as Mr Fox wri­teth. booke of Mart. pag. 1752. converting their stu­dies frō schoole authors vnto the holy scriptures, and causing others to do the like, [...] Schoolemē Philosophe and Poperie brought many to be well seene in divinite, and themselues and others well affected in Religion; and therefore constantlie affirme that Tho. Bb. of Lincol. ser. 1. vpon Rom. 1. 16. pag. 7. The heauenly doctrine of our Sauiour Christ was so buried in the darke­nesse of schoole-learning, that no man tasted the sweetnes of it, which to be true that worthy man Martin Luther, through Gods goodnes to his Church finding by great experience in him selfe and others, is bolde to say, Respons. M. Luth. ad dia­lect. Siluest. cont. conclus. sextam. Theologia illa scho­lastica exulem nobis fecit veram & sincer am theo­logiam. That schoole diuinitie hath banished from vs the true & sincere divinitie. And againe, Conclus. 50. vol. 1. pag. 56. Totus Aristoteles ad Theologiam est tenebra ad [Page 43] lucem. All Aristotle vnto divinitie is darkenes vnto light. Now in all your bookes, although we finde manie good things, many truethes and fine pointes bravelie handled, yet in all your dis­course, for the most parte, Aristotle the patriarch of Philoso­phers (with divers other humane writers) and the ingenuous schoolemen, almost in all pointes haue some finger: Booke 1. Pre­face pag. 6. Reason is highlie sett vp against holie scripture, and reading against prea­ching, the church of Rome favourablie admitted to bee of the house of God. Calvin with the reformed churches full of faults: & most of all they which indeuoured to be most removed from conformitie with the church of Rome: Almost all the principall pointes of our English creede, greatlie shaken and contradicted. If you doe not sincerelie, plainelie and truelie aunswere all these our necessarie doubtes and demandes; what shall we haue cause to thinke of these your tedious and laborious writinges. Shall wee doe you wronge to suspect you as a privie and subtill ene­mie to the whole state of the Englishe Church, and that would haue men to deeme her Maiestie to haue done ill in abolishing the Romish religion, and banishing the Popes authoritie: and that you would bee glad to see the backesliding of all reformed churches to bee made conformable to that wicked synagogue of Rome: and shame and reproche to all faithfull Ministers, whom GOD hath raysed vp to reveale and beate downe Anti­christ: and that you esteeme the preaching and writing of all the Reverend Fathers of our Church, and the bookes of holy scrip­ture to bee at the least of no greater moment then Aristotle and the Schoolemen? Or else doe you meane to bring in a confusi­on of all thinges, to reconcile heauen and earth, and to make all religions equall? Will you bring vs to Atheisme, or to Poperie; or to prepare a plott for an Interim, that our streetes may runne with blood, when all religious shalbee tollerated, and one shall bearde and provoke another? Are there not examples sufficient of vnspeakeable massacres abroade; vnlesse wee should fett the same home to our countrie, reioycing vnder the blessed vnitie of the Gospell of peace. Thinke you that the longe experience of Gods protection, in these golden dayes of quiet concorde, the [Page 44] religious and peaceable heart of our deare soueraigne Ladie and Queene ELIZABETH, (for whose ioyful preservation all good and christian minded English men, doe vnceasantlie pray) and the thousandes of faithfull subiectes, who haue learned Christ vnder the shadowe of her most happie and honorable reigne; would euer giue you thankes for such great service, or euer a­gree vnto such abhominations, if they should once beginne to espie such stratagemicall operations to appeare in their effectes, and to shewe them selues directlie and openlie: We beseech you therefore in the Name of IESVS Christ, and as you will aun­swere for the vse of those great giftes which God hath bestowed vpon you, that you woulde returne and pervse advisedlie all your five bookes, compare them with the articles of our profes­sion set out by publick authoritie, and with the workes Apolo­geticall & other authorised sermons & homilies of our church, and of the Reverend Fathers of our Lande, and with the holie booke of God, and all other the Queenes Maiesties proceedings: and then read and examine with an indifferent & equall minde a booke sett out in Latin called Querimonia Ecclesiae, and an o­ther in Englishe, late come abroade, speaking of Scotizing and Genevatising, & Allobrogicall Discipline: and having mature­lie with a iudicious cōscience in the feare of God, pondered and wayed them in the ballance of trueth and iustice, then tell vs roundlie and soothelie: That if the Reverende Fathers of our church, assisted with some of the approved divines of both Vni­versies, did reade, peruse and examine your bookes, and those two other bookes, whether they would not iudge in their con­science, and giue sentence with their mouthes, that by those three writinges, the Church of Englande and all other christian Churches, are vndermined, and that they are verie notable bel­lowes (if Gods mercie stayed it not) to blowe the coales of sedi­tion, and fierie civill warre betweene all christian Churches; and to make all people, who reade them, to fall either flatly to Athe­isme or backewarde to poperie, when they shall see all godlie Ministers and christian churches, by men of their owne side and profession, to be so openlie traduced and notoriouslie detected, [Page 45] and all the articles of our Religion & many partes of our church government to be checked, blamed, or cōtradicted. And might they not thinke that the Popes factors in Englande, haue some intelligence with such writers? Or is that new found discipline so neerlie seated with our English creed; that such expert archers ayming at the one, must needes hit the other?

Our last scruple and demaund is this, 21. The stile & maner of writing. seeing your bookes bee so long and tedious, in a stile not vsuall, and (as wee verelie thinke) the like harde to be found; farre differing from the sim­plicitie of holie Scripture, and nothing after the frame of the writinges of the Reverend and learned Fathers of our church, as of Crammer, Ridley, Latimer, Iewell, Whitgeeft, Fox, Fulke, &c. And that your Prefaces and discourses before you come to the question are so longe, & mingled with all kinde of matters and sutes of learning and doctrine: whether your meaning bee to shewe your selfe to bee some rare Demosthenes, or extraordina­rie Rabbi, or some great Pythagoras, that enioyne your schol­lars or your adversaries to fiue yeares silence, before they can be perfect in your meaning or able to replye: or that these men you write against, bee not sounde in matters of fayth; and therefore you handle all thinges, or else you had no better way to make doubtfull the chief groundes of our faith and religion, and that you would haue men better seene in Philosophie and schoole­mens diuinitie, and namelie in Aristotle: or that you were a­fearde, Read book 2. pag. 58. that if you had not handled it with so graue, heroicall and loftie a maiestie, you should haue bene reputed like some other man, and so your same should haue bene but small: or that you would wearie your aduersarie with such thicke and continuall fallinge strokes, that hee should not bee able to stande before you to strike one blow against you, or that you would beare downe the cause with swelling wordes of vanitie, and cunningly framed sentences to blinde and intangle the simple; or that you would shew your selfe another Aristotle by a certaine metaphisicall and crupticall method to bring men into a maze, that they should rather wonder at your learning, thē be able to vnderstand what you teach in your writinge. Wee which [Page 46] stande for the defence of our English church highly commend R. H. bookes, wee alleadge your opinions as well as wee can to stop the mouthes of foolish carpers: Wee commend your books as very excellent and learnedly penned, and not to be answered; then they promptly aske your reasons and require of vs to shew by what arguments you maintaine those assertions: then returne wee to your bookes; wee seeke and beate our braynes, but are hardely able, by our meane capacitie, to gather any thinge: but as a man a farre of beholding a bryer tree; all blowen ouer with his flowers, with great desire approacheth neere vnto it, and fin­deth himselfe deceaved; so the delight of reading your booke is meruelous great, but the fruit thereof (howsoeuer it come to passe) vnto vs that search and examine it, is far vnlike the good­lie shew and appearance. In the booke of that most learned and reuerend Father D. Withgift: wee finde the question iudicially sett downe, his aunswere to the matter in question sensible, his reasons eyther from holy scripture, from Fathers or new writers, without all circumferences and crooked windings, directly ap­plied, so as such poore men as wee be may beare away what hee saith and what hee intendeth: but in your writing wee are mightely incombred; wee walke as in a labyrinth, and are sud­denlie ouerwhelmed as in the deepe sea: sometime it seemeth to vs that wee see great florishing of warlike and glittering wea­pons and to heare the lowde outcryes and noyce of them which pursue their enemies in battell, thundring, gunshott, tossing of speares, and ratling of harnesse; yet cannot we perfectly perceaue any thinge almost rightly to touch the aduersarie pretended; but rather (as in our demandes before wee verely thinke doeth manifestly appeare) most heauie stroakes, poysoned pellettes, and dangerous pushes of the pikes, against the Ierusalem of God, the holy Christian church of Englande, whom you would seeme to defende. Wee desire you therefore with all instancie, that you would not denie vs three things. First to shewe vnto vs what arguments you haue alleadged which are materiall and of waight, which are not to bee found in the aunswere of that reuerend Father vnto Maister Carthwright; and herein plainly [Page 47] to de clare which be your arguments or direct aunswers, which are neither fine and close Ironies, or blustring bitter scoffes, beg­ging of the question, or peremptorie affirmations, and how wee may knowe what is the state of the question, and when you are in or out, and what you holde in your conscience to bee the trueth in Gods sight: howe great and large your fiue bookes would bee, if you had vsed reasonable, intelligible and logicall argumentes onely as other writers and disputers doe, and had left out all needlesse wittie gloses and Rhetoricall shadowes in preambles, discourses, digressions, amplifications, and had kept your selfe out of the common iayle of sophisticall elenches, and impertinent outleapes, and had followed S. Peters prescript, 1 Pet. 3. 15. 16 in a meeke, reuerend and direct apollogie and defense proceeding from a good conscience. Secondly, that if you sett foorth your other bookes which are promised, you would bee more playne and sensible; and followe the vsuall language and stile of other learned men and English writers; leauing out vnnecessarie long discourses, and common places, sett out your reasons in playne termes and wordes of sinceritie, without these hugie embosse­ments or stuffed bumbasing, that poore playne men, which cannot skill of such hidden misteries, may perceaue and learne something by your great travailes. Thirdly that you would bee carefull not to corrupt the English creede and pure doctrine (whervnto you haue subscribed) either by philosophie or vaine deceate of schoolemens newborne diuinitie, or by any other beggerly rudiments of this worlde, nor sett these Churches by the eares with these closely caried and daintie insinuations, and that through desire of vayne glorie you prouoke not your bre­thren, and helpe the common and sworne enemie, which figh­teth against God, against Christes church, against our peaceable cuntrie, and against our religious, godly and christian Princesse. And especially that you beware in the cause of supremacie to giue your lawfull soueraigne her right and full due, and not so to make the Church of Rome of the familie of Christ IESVS, Sar. contr. B [...] ­zam cap. 2. pag 57. that you lift vppe the sonne of pride the blasphemous tyrant the Pope into that hie chayre of pestilence to bee Christes vicar [Page 48] vpon earth, Ipsa est mater­nostra in qua & per quam tegenerauit [...] Deus. &c. and ministeriall head of his vniuersall Church. For as there is one that saith the church of Rome is Mater nostra, our mother: So if you should goe but one step further, we know not what iniurie may be done to her Maiesties right­full Imperiall Crowne and dignitie. And lastely, that you re­member him which is hie and excellent, the king of all glorie, and Lord of all power, that you please not man to displease God, & seeking your self, you forsake not your own mercie.

You knowe that it is written. Prov. 13. 1 [...]. Only by pride doth man make contention, but with the well ad­vised is wisedome. And Cap. 11. 2. when pride commeth, then shame commeth, but with the lowlie is wise­dome. You know also who hath saide: Deut. 32. 35. Venge­aunce is mine, &c. And againe. Psal. 105. 15 Touch not mine anointed, and doe my Prophetes no harme. And againe Psal. 1. 6. The Lord knoweth the way of the righte­ous, and the way of the wicked shall perish.

Now in all these things good Maister Hoo. though wee thus write, The purpose of this letter. we doe not take vpon vs to censure your bookes; neither rashly to iudge of you for them, but because wee bee all chil­dren borne in this Church, and euery child louing his mother, is ielous ouer that which seemeth disgracefull to his mother; and all Christians are exhorted to Iud. vers. 3. contende earnestly for the faith which was once giuen to the saints: and he that toucheth our faith touch­eth the apple of our eye; Wee could not but vtter our inwarde greefe, and yet in as charitable manner, as the cause in hande would suffer, (for is it not a great matter when you seeme to vs to make a wide open breach in the church, and to stayne the pure doctrine of faith) wee seeke that the trueth bee not darke­ned or defaced; and that you by wise, playne and honest resolu­tion vnto these our doubtes and demandes, may approue your selfe as the faithfull and sincere seruant of Iesus Christ. If then in all these our demaundes and requestes, you doe louingly and faithfully satisfie vs your natiue countrymen, who haue sucked out the sincere milke of the Gospell, by the doctrine in England [Page 49] professed, published and preached, by sermons, apologies, arti­cles and reading of holy scripture euen now these 40. yeares; (for whiche wee are not able to render sufficient prayse and thankes to our most mercifull Father in IESVS Christ, and namely for that worthie instrument of our ioy, that blessed Halcyon and Christian Deborah, his annoynted hande-mayde our soueraigne Ladie and Queene Elizabeth, whom the sunne of righteousnes hath raysed vpp to still the raging streames and roaring waues of Gods enemies, euen the cursed Cananites of Romish Babilon, whose peaceable and florishing raigne wee most humbly pray the mightie God of heauen, the Father of our Lord Iesus Christ, still to continue in ioy and honour) if in­deede you aunswer our desire in loue and faithfulnesse, we shall haue good cause to commende well of your sincere meaning, we shalbe beholdinge vnto you for your godly zeale in defen­ding our church, and giue vnto you your condigne praise in all places, for your true and vpright dealing, and pray earnestlie vnto God for you, that such excellent giftes and graces, which he hath vouchased vnto you aboue many, may be alway wisely imployed, to the aduancing of the glorie of the most high God, and of his most glorious Sonne Iesus Christ our Lorde, to the furtherance of the prosperous wealth of his holy Church, the fruitfull seruice of your soueraigne Prince and natiue countrie, and to your owne inward comfort, and vndeceavable ioy of conscience, in and through Iesus Christ our blessed Lorde and Saviour, to whom bee all praise and glorie in his Church and in all places of the world for euer, Amen.