¶ A DEFENSE of the Ecclesiastical Regiment in England, defaced by T. C. in his Reply against D. Whitgifte.  
Seen and allowed according to the order appointed in the Queen's majesties Injunctions.  
¶ Imprinted at London by Henry Bynneman, for Humphrey Toy. Anno. 1574.    

¶ A brief Table of the Contents of this Book.  

THat sacrificing priests may be ministers of the Gospel. Pag. 11.  
Of Apparel of Ministers. 25.  
Of Bishop's titles, lands, etc. 51.  
Of an Archbishop. 84.  
Of Bishop's livings. 95.  
That Bishops may intermeddle in civil causes. 110.  
Of Dispensations. 118.  
Of the Presbytery. 122.  
Of kneeling at the Communion. 132.  
Of Holidays. 149.  
Of Mourning for the dead. 156.  
That Ministers aught to bury the dead. 163.  
Of women's veils. 166.  
Of Interrogatories ministered to Infants. 167.  
Of the sign of the Crosse. 171.  
Of Fasting. 173.  
Of Singing. 175.    

The Defense of the Ecclesiastical Regiment.  
IT was my hap not long sithence to light upon a slender Pamphlet entitled A reply to an answer made by D. Whitgifte. etc. which at the first blush for divers causes brought me into expectation of some great & weighty causes, whereof it behoved the whole body of the Realm to be informed. For who would think that a man of M. Cartwrightes' study and continuance, would encounter with so strong an adversary: that a loyal subject as he aught to be, would undermine a state so well established: or last of all, a man so well qualified in all his doings as he would seem to be, use such bitter, vehement, & untemperate speeches, as he hath done, unless the truth were manifestly & apparently on his side? But this hope of mine, was soon made frustrate, and deceived: for both the first ingredience, discovered the secret poison, and the misliking of all men in general (a few unadvised people and of small account excepted) condemned peremptoryli● the untemperate, fond & slanderous discouries of this unquiet and disguised Apostle. Yet still being doubtful between so great resemblance, & so little truth, so fair a colour & so little beauty, which way to resolve my judgement, I held the steadiest course to be both mistrust of mine own skill, and jealousy of common brutes (which in these days rather incline to private factions than plain and simple dealing) till by diligent examination & pondering of the arguments, I might discern the difference. At length me thought I saw an evident and perfect pattern of those counterfeit and lying Prophets, which as jeremy sayeth, falsely prophesied in the name of God without commandment, 
jerem. 14  uttering nothing else but seductionem 
jerem. 23.  cordis sui: the disceitfulnesse of their heart, which run before they be sent, or have their errand delivered them. And last of all, Loquuntur pacem cum amico, & occultè ponu●t illi insidias: they speak peace with 
jerem. 9  their friend, and privily lay snares for him, which strive to make waste and desolate the kingdom of our saviour Christ by 
Math. 12. Math. 13.  dividing of the same, corrupt the grain by scattering fares: Whose unity is division, and charity most bitter slander, and as the Prophet sayeth, Sapientes sunt 
jerem. 4.  ad mala, bona autem facere nescierunt: they are wise to do evil, but they know not how to do good. And ●rast these things may rather seem to be uttered upon the spleen and choler, than any st●dfaste and assured grounve, I appeal to the platteforme of Master Cartwryghts Reply: from whence I durst undertake to pick out Tully his i●uectiues against Catiline and Uerres, if by any casualty or misadventure they should happen to miscarry.  
First, the ministers themselves are called players, idcotes, and I know not what beside: the Bishop's jurisdiction must be quite displaced, & the Quaenes Majesty deprived of her just supremacy, & that by the same arguments which Saunders useth in his late infamous libel against her government: wise men gather by this good beginning, what will be the end of their ungracious enterprise, were they settled once or fully established in free possession of their liberty: where every man will be his own carver without respect, & level his doings by the precedent of no superior: where malice is the ground of all devices, and religion brought in, only for pretence and colour: where generally new points of doctrine are devised, but no good example of life & conversation practised: where nothing is sought but liberty, in meat, drink, obedience, and apparel: nothing tendered, but disorder, nothing furthered but contempt & faction. What can we look for in the end, but ex terra unius lab●i & eorundem sermonum: of a land of one 
Gene. 11.  language and one speech, a confused Babel of judgement & understanding: Supreme authority is the only brake which restraineth such brainsick co●tes from their untamed affection: & therefore I blame them the less, though they would shake off the bit of due obedience, and wander without controlment. The surest way to give the camisad● lustily, is to entrap the sentinel: and greedy wolves, must first dispatch the shepherds dogs, before they can possess their booty, and even as in skirmish upon the seas, the top gallant is strike down before the ship be sunk: even so in the perilous waves of this unstable world, they which only bend themselves to make shipwreck of the Church of Christ, (to make sure work) strike down the mast of all authority, from whence the Bishops, who in respect of their vocation are most fitly termed watchmen in the Scripture, may discover a far off the fleet of Satan our professed enemy, and either strike sail for fear of danger, or prepare themselves for a fierce encounter. It grieveth them to see any skilful person at the helm, by whose good government the nose of our English ship of policy is so kept against the storm, as both the waves and billows of their rebellious attempts are broken, and no sudden pirrie can drive her upon the rocks of disobedience. How cunningly soever our superintendentes frame the plat of their fresh attempt, (as every man seeketh the caste●… way to that which he most desireth) yet if either the Captain be reckless of his watch, or the Shepherd careless of his fold, or the Pilot to secure in looking to his charge, he cannot be excused of great oversight and folly, no more may they which suffer this cockle to spring up so rank with the purest corn to the destruction of the harvest.  
Our Saviour Christ termed Herod vulpem, a fox: but this is to mild a term for these Apostles: for albeit a fox be counted a ravening beast, yet is the malice of his nature somewhat corrected with this good property, that he loveth not to pray near home: where as these new reformers think their poison best bestowed, when it is disparkled into every quarter and corner of the Realm, that being conveyed by slander us livelles, as it were by veins and arteries to the very heart, it might break out at last with more strong and perilous infection: I rather may compare them with the viper, which cannot come to light without gnawing and devouring the bowels of her mother. That policy of the Serpent which our Saviour Christ so greatly praiseth and 
Mat. 10.  commends in the Gospel, was so to cast and fold himself, as all the body might be a shield and safeguard for the head, whereas our people spread themselves at large to give more scope to any that hath intent to hurt the most principal parts. Better it were with the Bishops (whom most uniusily they term sleapie watchmen) sometime to be idle, than ever evil occupied: and rather can I allow of his looking on in the market, which for want of hiring could not labour, than of homo inimi●us, the envious 
Mat. 10.  man, that was styring and very busy in the night to scatter tars amongst 
Mat. 1●.  the corn. It is always the property of ravening beasts, (but neither of Doves nor Lambs) to sever and disjoin the league of mutual society. But seeing in collecting places of the Scripture they have no better skill than those children of the Prophets had, which in stead of wholesome herbs made pottage of Colliquintida, 
Reg. 4.  they must give men leave having tasted of the bitterness, to bestow this Admonition upon the simple and unlearned, mors in olla: death is in the pot. And if any notwithstanding for greediness will taste this dangerous repast, before the bitterness be taken quite away, I cannot deem them other than guilty of their own destruction. And whereas they do vaunt and boast themselves of trouble and persecution, as Praxeas the Heretic sometime did in Tertullians' time, de carceris 
Tertul. contra Prax. 1. Pet. 2.  taedio: of weariness of prison. We answer with S. Peter, that where the punishment falls upon just offence, the merit is but slender. Neither is there any comparison or likelihood between the dealing of the cruel steward in the 
Math. 18.  Gospel, and our Magistrates in policy, sith the minister of the one was rash & unadvised, the other is discrete & sober, the one exceeded the bounds & limits of his commission, the other is warranted both by the law of God & civil policy. The steward by his dealing broke charity, and our governors by correction maintain and preserve an unity: and to conclude, whereas these fellow servants incurred no penal laws, these master ministers will follow no common order. If any man be enforced to fly in the mild and temperate government of our gracious Sovereign, it is by the terror of his private conscience, not of any public laws. For as Solomon saith very truly, Impius fugit nemine persequente: The wicked 
Pro. 28.  flieth when none doth persecute him. It is not enough to complain that they are stricken à principe Sacerdotum, of the high 
Act. 〈◊〉.  Priest, no more than thieves did of the civil magistrate, unless they prove that they are stricken contra legem, contrary to the law. What the jews said falsely unto Christ, we answer truly unto them: Non de bon● opere lapidantur, sed de blasphemia: 
john. 10.  They are not stoned for their good work, but for their blasphemy. This is no more but corripere inquietoes, to correct 
1. Th●s. 〈◊〉.  those that be unquiet, Equis fraenain●…cere, to put the bit in the horse's mouth, Errantem ovem corripere, to chasten the sheep that goeth 
james. 3. Ezech. 34. Prou. 9  astray: Dare sapienti occasionem ut sit sapientior. To give to the wise an occasion that he may be more wise: Ad conuivium compellere, to compel them to come to the marriage. Wherefore 
●uc. 14.  let such as carp at civil constitutions, for reforming these disorders, first remember, that verbis non emendabitur servus durus: 
Prou. 29.  a stubborn servant will not be mended with words: And then ponder with themselves, whether S. Paul accounted them sons, or bastards, which were without correction. 
Hebr. 12.  Let them remember that Christ in the reclaiming of S. Paul, first stroke, & then taught, seeing as S. Augustine says, it is as well the part of a faithful shepherd, Errantem ovem flagello revocare, To fetch again 
August. ad ●inc●ntiū.  with his whip the sheep that wandereth: as the policy of a thief, avertendis pecoribus pabulum spargere, By spreading of meat to allure the sheep from the sheepfold. Better are the strokes of a friend, than the kisses of 
Pro. 27.  an enemy: and he that keepeth him waking still, which being subject to the Lethargy, is most desirous of sleep: or fettereth a frantic person, the which would be working mischief, though to either he seem troublesome, yet to both he may be counted profitable. Better it is with due severity to keep uniiatem spiritus in vinculo pacis, 
Ephe. 4.  The unity of the spirit in the bond of peace: unitatem mentis & sententiae, the unity 
1. Cor. 〈◊〉. Act. 4. judic. hundred.  of mind and of opinion: Cor unum & animam unam, one heart and one mind: Eandem mentem, idemque consilium, the same mind and counsel: and Exscindere conturbantes, 
Gal. 〈◊〉.  to cut of those that be troublesome: than with foolish lenity to suffer pricking brambles to overgrow the vinyeard.  

Sacrificing Priests may be Ministers of the Gospel.  
Now will I enter into a brief discourse of some particulars, which chief seem to bear the weight and stress of this division. And first of all lest the greatest part of our ministery in England may be deemed lame & altogigither unperfect, for the space of more than twenty year, it shall not be unmeet to lay open the feeble principles of this senseless Paradox, that none distained or defiled with unlawful sacrifice, may be admitted to the ministery. I would gladly understand by what authority these fellows cleaving so precisely to the letter, can be content, and think it not unlawful to admit an Idolatrous Priest upon hearty and unfeigned repentance, into that kingly priesthood, whereof mention is made in S. Peter, & in S. john's Kevelation, 
〈◊〉. Pet. 2. Apoc. 1. 5. 20.  excluding him from the outward function, which only dependeth upon the other as chief and far more excellent. May a man become the child of God, and yet what store of gifts soever be imparted to him, of necessity must be secluded from his ministery? shall it not seem presumption in us mortal creatures, to challenge a coinheritance with our Redeemer in his everlasting kingdom, and yet be reckoned so great impiety to serve him in this frail and temporal vocation? Hath Christ by renting of the veil in sunder given free scope and made a passage even for the vilest Idolater that ever was, after regeneration and repentance, into sancta sanctorum, into the holiest, and most covert and secret places of the temple, debarring them notwithstanding from disposing of his word and sacraments? But the Levites (say they) were so dealt withal in the Law: whereunto I answer, that negandum est argumentum in evangelio: this argument holdeth not in the Gospel, both for many reasons fitly and truly alleged in the Answer to the Admonition, and chief because amongst us the merits of Christ's death and passion is a more sufficient purgation, & of greater force and strength, than any levitical washing or cleansing from uncleanness. I see not what can be intended by this new devised discipline, but only restitution of the veil, and clogging men's consciences with such jewish observation, from the which we are enfranchised already by the Gospel. Surely these transformations, or rather deformations, are so strange, as if ovid himself were now alive, he would for spite and rage deface and quite blot out his ancient Metamorphosis. Though the ministery were refused while the heart and mind was yet infected with corrupt religion, what maketh this for disproof of those which are mortified with sincere devotion?  
We are taught by the word of God to measure the outward action by the inward affection, for as the scripture saith, Bonus bomo de thesauro cordis sui profert bona, 
Matth. 13.  malus mala. etc A good man out of the treasure of his heart bringeth forth good things: An evil man evil things. And the heart aught always to be the rule and squire of our perfection. Now seeing in evident and express terms, since the offering of that sacrifice which hath wrought more deep effects than ever the law could do, it can not be avouched the any Idolatrous priest was admitted, or rejected from the ministery of the Gospel: because none stood ever yet so well affected in the holy story of the new Testament to require it, charity would require that whom it hath pleased GOD to receive as members of his mystical body, those we should not reject from dispensing of his mysteries. For by how much the calling is greater and more honourable of haeres, than servus haereditari●s, of filius than minister, even so much is that benefit to be reckoned and accounted of greater value, whereby we are made coinheritors with Christ, than ministers and dispensers of his word and sacraments. Wherefore, if the greater be not prohibited, the less may be permitted: For seeing all the faithful are branches, and Christ the root: we the members, and he the head: we the officers, and he the governor: and las●e of all, we the servants, and he the Ma●●er: they can allege no reason why admitting any as members of the Church, we should reject them from that ●unction, wherein with greatest benefit to the universal body, they may be employed.  
If to avoid such as had been Idolatrous, had been a matter of so great importance as you make it, I marvel that S. Paul in all 
Eit. 1.  his commission unto Titus for the purpose hath no special proviso for such men by name, considering the store of Idolatrous Priests which abounded in Crete above all other places, being (as some writ) the native soil of that notorious Idol jupiter. It is there thought sufficient, that whatsoever in time passed the Ministers have been, they do now amplecti eum, 
Tit. 〈◊〉.  qui secundum doctrinam est, fidelem sermonem, Hold fast the faithful word, according to doctrine, without limitation of their priesthood.  
Again in the lively description of a Bishop unto Timothy, though the Apostle 
1. Tim. 3.  take exception against many faults, which are sufficient to disable Ministers: yet maketh he no kind of mention of unlawful worshippers: which maketh me judge, that rather malice to the present state, than desire of reformation hath lately set abroach the lies of this new fangled doctrine. It had been no slender oversight in the Apostle to maim his division, by leaving out one of the chiefest parts, or to give out that for a perfect pattern, which must be perfited by later workmanship. S. Paul rather seemeth to inquire what presently they are, than to listen what sometimes they were, and more ready likewise to encourage them in their happy chance, than upbraid them with their ancient folly: God hath promised though our sins were as read as scarlet, to make them as white as snow, whereas these follows put us still in fear of some outward and apparent blemish: and whereas Christ like a true Samaritane, cured the wound of the afflicted travailer, whom he sound so greatly endamaged by our common enemy, these unskilful surgeons leave such a scar behind them by reason of their helpless salve, as almost we are as good continued without their medicine. And thus to uphold these ruinous articles, for a shift they are forced to abate and qualify God's mercy, and pretending deadly food with the Papists, endeavour by all means to fortify their strongest bulwark, I mean deliverance à culpa, sed non à poena, from the offence, but not from the punishment. If this with other like stuff, had been well tried and examined before the publishing of their late infamous libel, there would have appeared ●uster cause to suppress their own forgery, than to charge the Answer with strengthening the adversaries hands, whereas indirectly in mine opinion, they labour nothing more, than to prove what they seem most willing and desirous to oppugn (as both in this, and in the article of Supremacy may at large appear) like running bargemen which ever look one way, and bend their force another.  
If the Gospel were indifferently and without respect delivered to jew and Gentile, circumcision and uncircumcision, Isaac and Ishmael, if God be indifferent unto both, and both are justified by one mean, I can not see why aswell the infidel upon repentance, may not be admitted unto the ministery, having i●●erm●dled with unlawful sacrifice (seeing levitical scruples and ceremonies 〈◊〉 quite abolished) as the jew which after abrogation of the law hath ●ealt with his ancient and legal ceremonies: for if any be in worse case than other, jews must needs come foremost, both for their ingrateful casting off their promised Messiah: and because we read that what child soever knoweth his father's 
Luk. 12.  will, and performeth it not, shall be beaten with many stripes. S. Paul equally 
Gal. 3.  compareth and matcheth in all respects the converted Gentiles with the converted jews: and giveth these none other privilege than the other.  
Wherefore, seeing we are fully assured by many reasons, that God in Christ hath absolutely cleansed and purged those by the m●rytes of his death, whom he hath called to the acknowledging of his name and con●●ssion of his truth: seeing God is ●o accepter 
Act. 10.  of people, but in a● Nations embraceth those which fear him, and work righteousness: seeing it was revealed unto S. Peter, neminem communem aut immundum dicere, To call no man common or unclean. And again, Omnia munda mundis 
Tit. 1.  esse, all things be clean to those that are clean. Either must our new instructors restrain this cleansing and purgation to the inward affection only, without respect of the outward calling, or else they will run bankrupt amongst the wiser sort, for want of credit. Rather might men be thankful to God, when he maketh of stones bread: of persecutors, Pastors: and publisheth his Gospel by the ministery of those which at the first were the greatest ha●●rs and oppugners of the same, than either envy upon malice, or hinder by ungodly practice, the going forward of present reformation. Stones can not gather moss with continual rolling: neither may wisdom build her nest in a mind vns●tled and always wavering. If these texts before alleged may be thought rather to lean upon conjectures and probability, than grounded upon certainty. I would gladly be resolved by some Cartwrightian, whether Moses were so greatly to be blamed in permitting jethrothe Idolatrous Priest of Madian, to offer victimas & holocausta 
Exod. 18.  Domino: sacrifices & offerings to the Lord● or how it cometh to pass that Aaron not withstanding his Idolatry committed, was yet permitted to retain his office, ad extremum vitae spiritum: even till 
Exod. 3●.  he died. I could allege the continuing of Peter in his office, after the threefold denial of his Master, cum flevisset am●rè, 
Mat. 26.  when he had wept bitterly, and by outward tears had declared the secret remorse of conscience. The like may be said of Marcellinus, and sundry other, 
Plati●.  who by terror of the time, and frailty of nature, were enforced to renounce the testimony of their conscience, and yet for all that restored upon repentance to their former state and dignity. These places being, as in deed they are more evident than that they may be shyfted off with Sophistical interpretations, I find no ground sufficient to exclude such people from the ministery, as either have been seduced upon ignorance, or fainted by infirmity. And thus much briefly concerning this article.  
As for the people's interest in choosing Ministers, because it hath so plainly, learnedly, and truly been opened in the Answer, as neither any thing may conveniently be added, nor reasonable perseus can remain unsatisfied, I will let it pass, speaking a word or two of this question, Whether it be lawful for 
〈◊〉 man may o●fer himself to the ministery.  any man upon the inward motion of his conscience, and learned zeal, to proffer himself into the ministry, which seemeth to be so greatly reprehended by our Reformers.  
And first of all (to grant as much as may be justly challenged) I will not deny but whosoever labouring to be minister, rather giveth ear, and listeneth to that wicked Cormorant, crying: Soul thou 
Luke. 12.  hast much good laid up in store for many years, eat, drink, and be merry, than Christ our Saviour sounding these sweet and comfortable words: Si quis 
Mar. 8.  vult me sequi, deneget seipsum, tollat crucem suam. etc. If any man will follow me, let him deny himself, take up his cross, and follow me, is lyker to accompany Dives Epulo, the rich glutton, in eternal pain, than to live with Lazarus in everlasting joy. No man with good conscience, can defend that idle and slothefull steward, which rather for his ease, and 
Luk. 16.  because he would not beg, than upon any good intent or purpose uprightly to discharge the same, desired to keep his office, no more than we may justly discommend their forwardness, which studing any gift of teaching or edifying in themselves, are willing to employ it in the ministery, considering how great the harvest is in comparison of the labourers. And first of all, we are commanded 
Matth. 7.  to knock, and it shall be opened unto us, not to stand gaping at the door fill some other call us in: And they of whom it hath pleased God to make his choice, even at the eleventh hour, made proffer of their service, as may be gathered by the Text, for being demanded the cause of their idleness, they gave none other answer, than Nemo 
Mat. 10.  con●uxit nos, no man hath hired us. Whereby their intent is evidently discovered. If to present our salves before we be outwardly summoned and elected, be a matter of such weight: why did not Christ rebuke the Scribe for his rashes and unadvised proffer, crying, Magister sequar te 
Matth. 8.  quocunque ieris, Master I will follow thee whither thou goest? And this kind of calling S. Paul himself seemeth nothing to mislike in these words: Qui Episcopatum 
1. Tim. 3.  desiderat, bonum cpus desiderat: He that desireth the office of a Bishop, desireth a good work. Which words employ a manifest promptness and readiness with some petition in the party, rather commending the dignity of the office, than disallowing the forwardness & zeal of the requirer. Many other texts of Scripture to like effect might be alleged, if decision of this question rather stood upon heaps of places, than force of arguments, or were sooner ended by multitude of allegations, than certainty of matter. And thus much to this article.   

Of apparel of Ministers.  
NOw omitting questions of pluralities, presentations, adu●…sons, & such like, which rather seem to make a noise upon the stage, than to serve to edification: Omitting also what may be said in defence of reading scripture in the Church, as an article to plain to be called in question. I will now bring somewhat for maintaining & approving prescript apparel among the ministers: which can not better be avouched, than by disproving all such childish cavillations, as are objected to the contrary, which already hath been sufficienth performed in the Answer, and this ●…s Aesopicus: (Esopes' crow) so shaken 〈◊〉 of his coloured and painted plumes, as he may have little joy hereafter to vaunto himself in any open audience. And whereas some allege that in respect of their abuse these garments should be abandoned: to let pass Gedeons' example, and the precedent 
judic. 8.  of Hierico, which cannot be better maintained 
josua, 6.  than by the weakness of the adversaries answer, in the one, inferring greater necessity of flesh for furnishing the legal sacrifice than we have of li●…en in our service: in the other, making much a do about purgation by fire, which serveth no whit at all to the purpose, seeing hereby we may gather that things abused by unlawful ministers may be retained in a lawful ministry: yet here unto may be further added, Manasses in the very self same temple from whence he had removed, Deos alienos, strange Gods, Instauravit altar Domini, prepared the altar of the 
2. Par. 33.  Lord And Ezechias that wise & virtuous Prince, setting down a true and perfect platform of godly reformation, razed not the walls, but cleansed the sanctuary, which 
2. Par. 30. 31.  our saviour seemeth directly to follow in the Gospel, when he razed or defaced not the building, but drove out the Merchants & ungodly people, albeit he found it quite altered, à domo orationis in speluncam latronum: 
john. 2. Math. 21.  from the house of prayer into a den of thieves. receive we not daily profit by such things as either at the first were devised by the Panimes, or sithence have been abused by pernicious heretics? I will not speak of Physic, which as ancient writers testify being first invented by Aesculapius, was afterward practised by 
isaiah. 38.  isaiah in the time of Ezechias his sickness, and now is honoured by the commandment 
Eccles. 38.  of the scripture: nor of ships first builded and framed by that idol Pallas, & yet occupied and used by jonas, Christ, & Paul the Apostle, because perhaps our adversaries will grant that in such necessary things as cannot be forborn without great inconvenience, & which rather appertain to suffenance than discipline, we may use a greater liberty than in rites and ceremonies belonging to religion: but then must they likewise answer, how it cometh to pass that Christ our Saviour in the celebration of his supper made special choice of bread and wine to represent his death and passion, saying the same elements were the wont oblations which were exhibited to Ceres & the drunken Bacchus of the Panimes. The Priests of Cybele (falsely surnamed Deorum matter, the mother of the Gods) went in mantles during the time of their ministration, so did Samuel, Elias and Eliseus. Ceres had a company of widows addicted specially unto her service, the like in the beginning of the Church was prescribed by the Apostles. Apollo's service was celebrated in verse and metre, the 
1. T●●t. 5.  like did David sing at the funeral of Abner. 
1. Sam. 3.  And M. Cartwrighte can be content to sing our Psalms in metre without offence or grudge of conscience, without either warrant or commandment of scripture. By these & such other like examples & precedents of antiquity we may plainly gather that the Gentiles usage in things decent and comely, neither was impediment to the ancient Fathers why they might not deal with the same things in an other sort, after they had been profaned: or retain them, being first invented by unfaithful authors. Of which mind it was not unlike that Gregory was when he had sent Augustine into England to convert them from their gentility, did writ to Melitus, saying: Quod 
Ex Regstro ad Melitum epist. 71.  diu me●um de causa Anglorum cogitans tractavi: videlicet quia phana Idolorum destrui in eadem gente minime debeant, sed ipsa quae in eyes sunt Idola destruantur. etc. Quia siphana eadem bene constructa sunt, necesse est ut à cultu Demonum in obsequium veri Dei debeant commodari, ut dum gens ipsa eodem pbana sua non videt destrui, de cord er●orem deponet, & Deum veruns cognoscens ac adorans, ad loca quae consuevit familiarius concurrat. etc. That is. That upon deliberation I have determined that the Churches of the Idols in that Nation aught not to be destroyed, but let the Idols in them be destroyed and pulled down, for if those Churches be well builded, than they must be changed from the service of devils to the service of the true God, that the people seeing their Churches not destroyed, may in their hearts leave their error, and worshipping the true God may make their recourse to those places as they were wont. etc. Otherwise because wine was the cause why Tarquin deflowered Lu●rece: Alexander made away his dearest friend: and Lot 
Genes. 1●.  committed that incestuous folly with his daughters: SAINT Paul might not licence Timothy to take a cup of wine for the 
1. Tim. 5.  warming of his stomach. We may not use Physic, because Aha trusted so much in the Physicians that he never called for 
3. Reg. 1.  the help of God, the true phisici●n both of body and soul. We must abandon all civil laws and politic ●…tutions because so many woes and curses are denounced in the Gospel against the doctors and teachers of the law. And last of all we may not lay the Scriptures open, because the i● disposed reader, as S. Peter 
〈◊〉. 〈◊〉. 3.  sayeth, oftentimes perverteth them to his own destruction. And (as M. Cartwright teacheth) it is a surer way to remove a stone of offence and plain the way, than to hire 〈◊〉 watchman to give warning to the passengers.  
But they say forsooth they were the garments of Balamites etc. what then● I am sure they will not make the Papists worse than the Idolatrous Egyptians, and yet were the children of Israel charged to spoil them of their ornaments, and put them upon their wives and children. 
Exod. 12.  S. Paul was not so scrupulous as it seemeth, nor so precise, when be came into the Idolatrous temple at Athens & 
Act. 17.  picked out of the very stones sufficient matter to confounded the people's ignorance. He allegeth heathenish Poctes in three 
Act. 17. 1. Cor. 5. Tit. 1.  lundry places in defence of God's truth, which is, I am sure, as evil as clothing a Christian minister in a popish vesture: for if a man may adorn the spirit of God with such base and homely matter in comparison, much more may we set forth the person which is reputed of a great deal less account. And last of all, the Apostle in his voyage toward Rome, was content to travail in a ship consecrated 
〈◊〉. 28.  to the defes●able idol of Cas●or & Pollur. To this I could allege (if allegories may go for payment) that these white garments 
Math. 17. Act. 1. Math. 28. Apoc. 3  have oftener been taken up by Angels, than worn by Balamites & popish priests: or if their stomach be to dainty to di●gest these places, let them peruse & 〈◊〉 with themselves in what garment David was clothed with the rest of his 
1. Par, 15.  company that bore the Ark, & yet was this accounted no Heathenish superstition,  
But it is a sport to see, how with one petition of the principle these fellows undermine the whole estate of civil policy, and Ecclesiastical government: for (say they) forsooth they serve not to edification. Surely I marvel the less that caps & surplices are burdened with this fault, which so often is objected by M. Cartwright to the whole Clergy of thee) Realine. The case is hard, when every saucy jack, discoursing of divinity upon his bench at home, dare presume upon his own bore word, to control both Prince and state. A man may see by this that how greatly soever they seem to repined and grudge at our Bishop's pomp and seat in Parliament, yet surely were they tolerated and born withal a little longer, their consistory would creep from corners to carpets, & their signory ascend from several parishes, to Westminster pallas, so great is their desire & longing for perfect reformation. Wherefore this conclusion being nakedly & without proof affirmed, may with like authority be rejected.  
As for the show of evil, they have it no more than one bell which they allow to ring to sermons, & yet that one, with one more was wont to knol to matins. They have it no more than wine in respect of drunkenness: Churches because they were the nests and Cells of Imagery: Civil laws & constitutions in that they are derived from idolatrous & heathen Princes: and yet did not Paul evil, either in advising Timothy, to help the weakness 
1. Tim. 5.  of his stomach with a cup of wine, or in challenging the privilege of a Citizen of 
Act. 22.  Rome, to avoid the cruel whipping of his enemies. Wherefore to conclude, as their reasons are to childish to require any answer, so their malice is so peevish as it deserveth correction.  
As for their working discord, the case would quickly be determined, if contentious and rebellious natures would submit themselves to quiet discipline. Thus we may say revenues & possessions work discord & dissension, because sometime unruly people pretend a wrongful title against the lawful owner: & yet would M. Cartwright unwillingly resign the interest of his own inheritance, to purchase this unprofitable unity. If this reason be allowed of them, call in the Bibels for sear of strife & quarreling, suppress laws and constitutions to avoid contention, and away with meat & drink for fear of surfeiting. This reason had been good to persuade poor Naboth to give up his vinyeard, lest quarreling might arise between the king and him, & yet I doubt not but this simple man would then have framed the self same answer, which in the like case we presently allege, Propitius 
1. Reg. 21.  sit nobis Dominus, ne demus baereditatem Patrum nostrorum vobis. God forbidden that we should now reject & quite abandon whatsoever hath continued in our house by many descents without just and lawful evidence. It cannot justly be accounted discord, which proceedeth rather of malice of the person, than the unlawfulness of the thing. For as it is the property of a froward disposition to spurn at the best and wisest kind of government, so may not godly Princes seem ever a whit the more discouraged from discharging of their duty: such discord, is concord, and better nourished, than removed. If justices would resign their office because they are sometime hardly & lewdly reported of by vagabonds, neither should equity bear any sway in the common wealth, nor laws be put in execution, in respect of causeless fear, nor any man within a while be able to keep his private house for fear of open spoil & robbery. If Cons●antine had suppressed as many constitutions as wrought discord among the wicked, the Church of Christ had not yet come to his perfect age, but groaned in his state and cradle of infancy. There is small heed to be given unto their words: for as in this place priestly garments are misliked because they have the show of evil, so in an other place the cross of Baptism is condemned, although it signify the combat which we must fight with our ancient enemies the world, the flesh & the Devil, under the imperial ensign of our Saviour jesus Christ. Wherefore those that can digest no sober discipline, must needs be bridled: But above all others those gapers after change & alterations with the loitering Athenians, which as Luke reporteth, Ad 
Act. 17.  nibil aliud vacabant, nisi aut dicere aut audire aliquid novi, Gave themselves to nothing else, but either to tell, or hear some news, in time must be restrained. And until then, he were very simple in my conceit, that would suspend his verdict upon their flitting & unstable faith, which waxeth and waneth with the moon, the authors whereof seeming always desirous of perfection, make wreck of all good order, & as S. Austin sayeth, labour for nothing more, than non invenire quod querant, not to find that they seek for. Well, seeing it is manifest by this, that such apparel as hath been mentioned before, worketh discord in none, but those that will be ruled by no order: I come now to the preaching of the gospel, which they say is hindered: but howsoever this be affirmed in haste, it will be proved at leisure. For were it is so as they would ●ow pretend, we have the more to yield them thanks, that having long abused the simplicity and credulity of the people to their own confusion, frame an argument thereupon against the sober government & direction of the state. Apparel cannot hinder the preaching of the gospel, but their own contentious & rebellious wrestling with civil policy, would to God themselves were but aswell inclined to keepeth unitatem spiritus in vinculo pacis, The unity 
Ephes. 4.  of the spirit in the bond of peace, as they with whom they quarrel for suppressing their schismatical and devilish faction. It was the presumption of the Pharisies vaunting themselves of verbum domini & 
Hierem. 8.  lex domini nobiscum est, that bread dissension among the people, & not the wholesome doctrine of our saviour Christ who humbled himself to the most vile and accursed death of all, for our redemption. For little hope is to be had of the medicines working, where the patient will observe no order: Even so must our superintendentes eyes be settled by profitable and fruitful reading, and their minds quite purged of canker and malicious speaking, before either they can discern the outward beauty, or reap the hidden benefit of public laws and discipline. Wherefore let them forbear a while to put toys in the people's heads, and no doubt but they will gently and quietly enough be guided and persuaded by their pastors.  
Keeping the memory of Egypt still amongst us, maketh no more for the taking away of surplices, than taking down of Churches: nay in very deed not so much,) sith the one was but the ornament of the Priest, the other is the case and shrine of the Idol. Wherefore, seeing the whole course of the Scripture whereby this principle is alleged, Omnia munda mundis, 
Tit. 1.  overthroweth quite the sandy foundation of this ruinous and untoward building, I will let it pass, and briefly answer unto that which is alleged for bringing the Ministers in contempt. I would to God it were now held in as great reputation, and reverenced as much, as when these things were better thought of. The cause whereof though I ascribe not to the garment, yet is it no impertinent reason to maintain, that both may stand together. And touching the reason itself, (which in Logic, is termed Argumentum common, because it may aswell be brought against them, & a great deal● better, than alleged by them) little is to be said more, than that it seemeth to be pitied that so strong a cause as they would this should seem, can found no better patrons than such as by intemperate zeal bewray the weakness of their quarrel.  
Men are brought by these strange opinions into such a maze of doubts & Labyrinth of confusion, as scant any one amongst a thousand knoweth where to settle his foot for fear of falling. The greater part I fear is poisoned and infected with the rusty sect of Academites, suspending all upon opinion and probability, but almost holding and embracing nothing upon assured grounds or approved certainty. And yet is this the very fruit and harvest of ambitious strife for coloured perfection. It is now reputed a great and hayn●use crime to offend a silly artificer in his ignorance, and yet a matter of no weight to offend both law & civil governor, appointed by God's ordinance. Their sight is sharper than either Lynx or Argus in other men's dealings, but they themselves more blind than Betels in their own behaviour. A mote cannot escape their censure in their neighbour's eye, & yet great beams & rafters lie covered under their own. I marvel what is become lately of charity, Quae operit multitudinem peccatorum: which 
Prou. 10.  covereth the multitude of sins. Well, I can say no more, but God of his mercy abridge their power, and contine we the shortness of their horns, or else grant them greater measure of his grace: for even as day may be descried at a little crevice, so this we find by good experience, that whensoever the time shall so much favour them, or the Prince smile upon them, that being principes Synagogae, the rulers of the synagogue, they may lawfully cry out, nos legem habemus, we have a law, the very 
john. 19  n●●t●ittie and song may be, crucifige eum, crucify him. For my part, I make but small account of the mildness of that beast, which neither biteth nor scracheth when he lacketh both teeth and nails, but rather say with blessed Augustine to the Donatists, Saevire se nolle dicunt, ego non 
August. Epist. 49.  posse arbitror, they say they will not be cruel, but I think it is because they can not.  
next cometh in encouraging of the obstinate: a weapon surely not unlike to be aforded by such rude and rusty cutlers. But pity it is that by grinding out the nicks which it hath already received at sundry frays and skirmishes, the edge is ground so thin, as hardly it can ward a fresh encounter without cracking quite asunder. Now must M. Cartewright furnish and prepare himself to enter the field, not against D. Whitgifte, but Bishop Ridley, neither shall he now be matched with a learned Minister, but a worthy Martyr, which thought the continuing of these rites and ornaments in the Church, a most perfect and ready way to agreement and conformity in religion Of the same judgement was Cranmer, and the best learned of that company, which sealed with their blood the testimony of their conscience. And though M. Hooper made the matter somewhat dainty at the first, yet in the end he disdained not to prefer other men's knowledge before his own opinion. If any man object M. Rogers, who by no means would be brought to this conformity, we must crave pardon, dissenting from him in a point more precise than perfect, which I trust the rather will be granted by M. Cartwright, for that himself can not allow his judgement in a matter of great importance, I mean in placing ever every ten parishes a superintendant, sith every Minister must now become both Metropolitan, Pope, and parish Priest, within his own jurisdiction. But to let examples pass, for covering of this notorious untruth, I could first allege our own experience, as the surest ground to prove that men are sooner led to like of such a thing as carrieth still some outward show and appearance of their old opinion, than where there is no resemblance nor continuance at all. Then might I press them with examples of former times, and presidents of the best called and governed states, who thought it very dangerous to make any change or innovation in causes politic, much less in matters of religion, which have a deeper root and ground in conscience, without some show or shadow of the ancient government, although the very substance thereof were quite and clean abolished. So played the Romans in prescribing twelve sergeants, at corners to give attendance upon the Consuls, after that the Kings were quite displaced, because so many were wont to wait upon them while they lived in chiefest authority. Again, because the sacrifice could not be solemnized without the presence and assistance of the Prince, whose government was quite suppressed: there was order taken, that for the time one should be appointed to supply the room, and bear the name of King, ordained for the sacrifice, lest any thing might quail the people's devotion, or offend their conscience. Neither was this policy devised without great consideration, seeing the common sort being rather guided by their outward sense, than governed by understanding, imagine the later state to be equal with the first, when the eye can discern no difference: and thereby are the better content to live in awe and due subjection. Such simple souls are as well fed with seeing, as hearing, so much the better, as nature hath more sufficiently enhabled them by outward sense to discern the one, than knowledge, skill, or experience to judge of the other. But seeing nothing will content them, but the very Canon of the Scripture, mark whether the same course were not observed by the kings of Israel and juda, which may be gathered by the Romans history. And first we read that David ware the crown of the king of Rabbath, after his famous 
2. Sam. 12 2. Chro. 17  victory. jehosaphat received gifts of the Philistians, as his ancestors had done before him. And even as the Gentiles sanctified themselves after any pollution, so did the children of Israel after their 
2. Chro. 29  transgression. Christ never reproveth the Pharisies apparel in the Gospel, but their hypocrisy, leaven, and corruption: and surely by the way I marvel with what conscience they can strain so much at the Papists tippet, and wear a long gown, which was the garment both of a Papist and a Pharisie, expressed in the 
Math. 2 3.  Gospel. Did not S. Paul retain a certain shadow and resemblance of the ancient discipline, when he derived his vailing of women from the jews (as Tertullian proveth against Martion) circumcided Timothy, purified himself in 
Act. 16. Act. 21. Act. 18.  the temple after the jewish manner, shaved himself, with protestation that being free, yet had made himself, Omnium servum ut plures lucrifaceret. etc. Servant unto all, that he might win more: unto the jews 
2. Cor. 〈◊〉.  he become as a jewe. etc. Belike they would be very loath, to come thus far on, marching foot by foot with Paul, that so precisely stand on trifles of very small account.  
Now to prove a prescript kind of apparel used among the ministers, different from the common sort, I will allege the self same place which by them hath most corruptly been abused, to the contrary. 1. Sam. 28. for after the wicked sorceress had descried to Saul the conjured spirit under the likeness & resemblance of Samuel, he presently demanded the form and manner of his going, and being answered that he seemed an old man clothed in a mantel, presently the King affirmed that of certainty it was Samuel, grounding himself as it seemeth, upon the wearing of his mantel, wherein Samuel differed from the common sort, while he was yet alive: for otherwise neither his hoar hears, nor mantel, if it had been common with ten thousand other, could have moved the King so resolutely to persuade himself, that doubtless it was Samuel. For other questions of his favour, lineamentes, or stature, were not in that place demanded. For confirmation of this probable conjecture, may be alleged, that not only Elias ware a mantel himself in execution of his office, but cast the same upon Elizeus, when he admitted him to the function and dignity of a Prophet, saying: Quod meum erat 
1. Reg. 19  feci tibi, I have done unto thee that which appertained unto me: as a man would say: I have bestowed upon you the outward sign of your election and approbation before God. With which mantel 
2. Reg. 2.  the waters were afterward divided. Whereby it appeareth plainly, that a mantel was the special and peculiar vesture of a Prophet. Our Saviour Christ being a precedent for all true and well disposed ministers, ware vestem inconsutilem, a garment without 
joh. 19  seam: and yet can I read of never an Artificer gooing in the same livery. We read that john was appareled with 
Mar. 1.  Camels hear, and that a girdle of leather was about his loins. And lest they should escape with his extraordinary calling (which is Master Cartwrightes chiefest ●●eyghte, and last refuge in his late Reply) I cann● prove a more common use of this garment, in some which boasted not of any extraordinary vocation: and such were those godly men which walked up and down in mantles and goats skins, whom S. Paul condemneth not of ignorance and superstition, but affirmeth 
Hebr. 11.  the world to be utterly unworthy of their virtue. Thus may truth be shadowed for a while, but never quite extinguished with colourable dealing: wherefore in mine opinion I think a prescript kind of garment is no more repugnant to the word of God, being used by the Ministers, than the Robes of Parliament, collar, and Garter, with such like among the Nobility, than Lawyer's hoods, or Doctor's habits, which being aswell signa praedicantis, the tokens of a Preacher, as the surples, M. Cartwright himself hath been content to wear in no closer place than S. Mary's Church in Cambridge, and in no lesser company than the whole University. But nothing striveth against God's word that serveth our adversaries turn, though all the Papists in Europe wear it, and though it be as well, or rather a sign of their doctrine, than the surples of their ministery. But for a conclusion, to make short work, I would gladly understand, whether of themselves such things be indifferent, or not: if they grant them indifferent, both the Prince may lawfully command them, and by this commandment proceeding from God's Lieutenant general, ministers are enforced to wear them, the Prince's Injunction quite removing the indifferency, and restraining the liberty of the thing, and binding the conscience of him which of pretenced malice breaketh it, for this is, to give unto Cesar 
Math. 22. Rom. 13.  the things that are Caesar's and to be subject not only for fear, but for conscience. For whatsoever the Magistrate be, representing God's authority, to resist him is to resist God's ordinance, and hasten Gods heavy judgement: and therefore did our saviour Christ submit himself to Pilates wicked & unconscionable dealing, because 
joh. 19  his power & commission came not from man, but God. But if they be not indifferent, I grant S. Peter's affirmation, that magis 
Act. 4.  parendum est deo quàm hominibus, it is better to obey God than man, appealing to these Precisians answer, before the high Commissioners at Lambeth. 1571. for disprofe of this assertion, where they were content to grant indifferency in these things, and yet restrained the Prince from commanding them. I could likewise set all the Germans in a rank against such frivolous and wrangling Pastors, declaring both in their public works, and their private letters, a contrary judgement. For both Peter Martyr having at large declared the nature of indifferent things, concludeth in these words: Parendun 
Mart. in. 1. Reg. 18.  est igitur Magistratu● in adiaphoris quamuis dura interdum & gravia videntur, we must obey the Magistrate in indifferent matters, although they seem sometime to be hard & burdenous. And Luther, Bucer, & all the rest, maintain the same opinion. Wherefore leaving out the opinions of our ancient fathers in this article of prescript apparel, because they are reputed as suspected witnesses, and withal omitting Calvin's judgement touching the antiquity 
Insti. lib. 4. cap. 5.  of the same, I will here conclude, desiring God to grant our precise Apostles greater store & plenty of his grace, & pour into them either less ability to ●urt, or better will to benefit the church of Christ.  
Here is good occasion offered to deal in the defence of h●r majesties supremacy, but seeing the Bishop of Sarisburie his arguments against D. Harding may serve as fitly for impugning of these assertions, I think no more can be well said, than is already printed. And therefore leave to your learned considerations that which can not be repeated without some tediousness.   

Of Bishop's titles, lands. etc.  
NOw followeth the controversy of Bishop's titles, lands & temporalties, in ripping up whereof, I will as briefly as I can devise, declare my simple judgement. And first of all concerning equality among ministers, no man will deny but the same authority is committed to them all in binding, ●o sing, preaching, or ministering of the sacraments, and yet doth this equality in ministration nothing hinder a diversity in government. For to use our saviour Christ's example, which themselves have cited for their purpose. Nolite vocari Rabbi, unus enim est magister vester, vos 
Mat. 23.  autem omnes fratres estis, Be not called Rabbi, for one is your master, and you are all brethren: who knoweth not that even among brethren, though all of them spring of one root, and a certain equality be observed in nature, yet one is called to a higher place than all the rest, for maintenance of the house and family. Esau & jacob being both descended of the selfsame parents, were equal in nobility, & yet when they met together, jacob forgot not so great reverence to his elder brother, but that he 
Gen. 33.  worshipped him groveling seven times, in private conference was not ashamed to call him Dominum, Lord. And so fareth it in the church of Christ, wherein though all ●e brethren in respect of one heavenvly father, yet all can not be equal for preserving of Christian unity. As for Principes gentium dominantur, non erit sic inter vos, The kings of the 
Mat. 20. Luk. 22. Mar. 10.  Gentiles reign over them, but it shall not be so among you. He that noteth that (sic, so) will find a difference rather to be put between both jurisdictions, than one of them to be quite displaced. He is blind that seethe not ambition rather to be suppressed, than equality inferred, as some of the soundest writers do interpret. The practice of this precept they may find most lively set forth, whereas our saviour Christ conveyed 
john. 6.  himself quite out of the way, when the blockish people would needs have promoted and advanced him to temporal government. But when either any question is referred to his decision, or occasion offered to exercise his spiritural jurisdiction, mark whether at any time he abase himself to the most inferior ministers: Rather may we prove a kind of primacy among the Ministers by the words following, Qui maior est in vobis, fiat 
Luk. 22.  sicut junior: & qui princeps est, sicut qui ministrat, Let the greatest among you be as the lest: and the chiefest as he that serveth, than disprove it by the sentence going before. And this precept of humility seemeth but a limitation to their due authority. The vehemency of the words expressing the commandment, is no lawful bar to the jurisdiction of a Minister, as may appear by conference of texts together. For although our saviour utterly beat down the titles of ambition, and unlawful rule in his Apostles by these words, Nolite vocari Rabbi, Be not you called Rabbi: yet meant he not to exclude any reasonable 
Math. 23.  pre-eminence, as may appear by these words: Vocatis me magistrum & dominum, & bene dicitis, sum enim, you call m● 
john. 13.  Lord and master, and you say well, for so I am. In which place he may seem according to the letter to challenge what he had forbidden in his Apostles. But if you understand in very deed the pomp and pride of earthly Princes in the one, and reverent usage & entertainment of a Minister in the other, he hath challenged no further prerogative unto himself, than he hath left unto his ministers. For in like 〈◊〉 says, The son of man came not to b● ministered unto, but to minister and yet if 
〈◊〉. 〈◊〉.  i● this place we understand the ministry ●…porall things for preservation & su●… of this 〈◊〉, the contrary appea●…: S● quis ministrat mihi, me sequatur, if any man minister unto me, let him follow me, etc. Even so this one word dominari, to bear rule, maketh the sense more plain & evident, and setteth forth unto us, that our saviour meant not to remove all kind of dignity & pre-eminence from his Apostles, but rather charged than, non sic ut principes gentium dominari, not to bear rule so as the Lords of the Gentiles do, that is, with pomp, disdain, and loftiness. And if these words should simply & without any limitation be interpreted, there were no difference to be made in dignity between the Apostles & the seventy disciples, unless they can allege some good authority, whereby it may appear that in using these words, vos autem fratres estis, for you are brethren, Christ only comprehended the 12. omitting the great number: which by scripture will be very hard to do in mine opinion. But put the case equality were approved & allowed among the Apostles, seeing that all they were choose after one manner, by one person, and to one vocation extraordinary, seeing they were all so plentifully and abundantly inspired with the holy Ghost, as it was not possible for them being so well guided to break into immoderate heats and passions pernicious to the Gospel, and therefore division being less feared, equality might be better abidden. What maketh this, I say, for equality amongst our Clergy, where faction hath excluded concord, and ambition rather striveth for credit by followers, than charity seeketh truth by humbleness? All tyniber can not be squared by one rule, nor all estates directed by one kind of policy. Our Ministers, I grant, succeed them in place, but not in office: and therefore even as in the Apostles time the degrees of Deacons and Ministers were distinct in honour without offence of any godly conscience, or contradiction to the Scripture: so in our time the Church of Christ having grown to riper state and greater number, requireth other order and direction. What greater folly can appear, than to prescribe the same rules to a General in conducting of an Army which every captain is bond to observe in training of his hand, or to grant as large scope in government to the Constable of Newington, as to the Mayor of London? I think S. Luke understood the Scriptures as well as we, & yet in reporting that Barsabas & Sylas were viri primi inter fratres, 
Act. 15.  chief men among the brethren: he noteth no presumption in them for challenging unjust authority, inequality of honour, or transgressing the words of Christ our Saviour, Qui volverit inter vos primusesse. etc. who so will be chief amongst you. If they say this primacy mentioned in the Acts, was understood of virtue & forwardness in religion, I answer with the Lawyer's phrase, hoc est divinare, this is but guessing, sith it is not like that in zeal they could so far exceed the rest of the Apostles which both lived and continued with them. And thus much briefly by the way to the contrary opposition, for the maintenance of the contrary thus will I reason. The degree of Priests was not equal in the law, Ergo, it aught not to be equal in the Gospel: the antecedent may be proved by sundry texts of Scripture, first where Aaron the high priest was consecrated. 
Exod. 29.  Again where charge was given by the king to Helchias the high priest, 
2. Reg. 23.  & sacerdotibus secundi ordinis, and to the priests of the second order. Here unto we may add, where one priest as chief and principal sitteth in judgement & decision 
Deut. 17.  of causes: where the captain of the soldiers took Seraiam sacerdotem summum, Sheriah 
Hierem. 52  the high priest, & Sophoniam sacerdotem secundum, and Sophoniam the second priest in degree. The like appeareth Hier. 51. & in sundry other places. For whereas mention is made of Abiathar, Achimilech and Sadoch. 2. Sam. 8. Peter Martyrs judgement is that only Abiathar was the high 
2. Sam. 8.  priest as in deed he was, & the other two were but chaplains, as we term them. The argument is proved by a Topicke place of their own. For if it be lawful for them to teach us ab authoritate negatiuè, there were no metropolitans among the jews being Gods choose people, Ergo there aught to be none among the Christians, it shall be much more lawful for us affirmatively to reason thus: There was a difference among the legal priests in honour, Ergo, there ought to be the like among the Christians. But here me thinks I hear a muttering, that for as much as the high Priest in the law bore a figure of our saviour Christ, which vanished at his coming, the like pre-eminence cannot be continued in our Christian Clergy. No man doubteth I suppose, but the legal priesthood being a shadow of the truth, vanished at the passion and eternal sacrifice of our Melchisedech, which was offered once for all. But that the high Priest was more a figure than the meaner Priests discharging the same duty, though for honour's sake he be after named, or that the Priest were counted as a figure partly in respect of dignity, and not only for his office, is more than ever the adversary shall be able to maintain. I know S. Paul to the Hebrues compareth the sacrifice upon 
Hebr. 7. 9 10.  the Cross made for our redemption, with the high priests oblation among the jews, and rather matcheth Christ with the high priest than the other, for the more honourable comparison, and by reason of mutual pre-eminence, than because the other using the same sacrifice which he did, bore not as well the figure of Christ as he: wherefore as they will have no high minister because the high priest represented Christ in figure, so may we in like sort reject the meaner ministers, because the inferior Priests were likewise figures of our Saviour Christ and of his office. And as strong is the argument of the one side, as of the other. But if we should grant them that the high Priest only were a figure of Christ to come, and therefore the office being now decayed the degree must like wise perish: yet seeing the ministers of Christ represent him now passed (unless our saviour being glorified have lost some of his glory) I know not why his ministers may not shine in as perfect glory, & so much greater as truth exceedeth shadows. Wherefore either must they now deny that ministers are the deputies of our saviour Christ (which were to great absurdity) or else allege some reason why the nearer the truth they draw, the further they should be from dignity. For even as observing of the paschal lamb was a figure of our Saviour Christ and quite abolished by the oblation of the Cross, notwithstanding the same matter be yet kept in memory by an other figure, which is the Sacraments of Christ's body and blood: Even so, albeit the legal priesthood be now abolished & quite displaced, yet why the same pre-eminence may not yet remain in remembrance of the high priest glorified which was kept in figure of the high priest not yet incarnate, no reason hath been yet alleged. Sure I am that the same proportion that is between the one figure and the other, is between one minister and another. Wherefore by good reason aught he which representeth that which Christ hath done, be of as great account, as he which figured that which Christ should do: and so much more as our benefit is greater. And to prove that of necessity the honour is not linked or annexed to the office, I can prove that S. Paul acknowledged a reverence to the person after Christ's death had spoiled him of his office, repenting as it were his hastiness to the Priest, and alleging out of Exodus. Principi populi tui non maledices, 
Exod. 22. 〈◊〉. 23.  Thou shalt not speak evil of the ruler of thy people, in defence of his authority. We read in Luke that every one which 
Luke. 19  could employ his talon to the greatest profit, was called to chief preferment, wherefore he that with one talent had gained ten, was preferred to as many Cities: and he that yielded five was rewarded by the same proportion. Whereby we find equality of government not to be so necessary in the Church, but upon good consideration and worthiness of the ministers it may be enlarged. Again seeing the Church militant (as far as weakness and infirmity of nature will give her leave) aught to imitate and resemble the policy of the Church triumphant, where diversity of degrees may well be proved as Angeli, Archangeli, Throni, dominationes, 
1. Thes. 4. Col. 1.  principatus, potestates, Angels, Archangels, Thrones, dominions, principalities, powers: We may conclude that in the Church militant the like may be observed. If Saint Paul thought it no presumption to call the Church the body of Christ. I dare be bold to say 
Eph. 4.  that in every natural body one member doth exceed an other in dignity and honour, and in direction of the whole, according to the strength and ability are fitly and conveniently preferred. To prove that every man should be put in trust according to his skill and ability, no plainer text can be alleged than Math. 25. where the provident and discrete householder 
Math. 2●.  gave to one five talentes, to an other two, secundum propriam virtutem, according to every man's ability: but that one man in gifts doth excel an other, appeareth first, by the words of Paul, where be plainly affirmeth, Maiorem esse 
1. Cor. 14.  eum qui prophetat quam qui loquitur linguis: That he is greater that prophesieth than he that speaketh with tongues. Ergo pre-eminence amongst the Ministers of the Church is not only lawful, but expedient and profitable. No Realm can well be governed where one hath not authority above the rest. Neither can any private house be well directed, where the meaner sort stand not in awe of some special officer. Wherefore sith the Church is oftentimes compared by Parables to these earthly kingdoms, and S. Paul is not ashamed to resemble it after a sort 
1. Tim. 3.  with the government of a private house, enhabling a bishop to the one by his providence and forecast in the other, I see not why that which is profitable in the one concerning discipline, may not likewise be well thought of in the other for edification. That this pre-eminence is not lately devised or new begun as some would bear the world in hand, may soon appear by these words of the Apostle, Spiritus Prophetarum prophetis subiecti sunt, non enim confusionis est deus sed pacis. The 
1. Cor. 14.  spirits of the Prophets are subject to the Prophets, for God is not the God of confusion but of peace. Whereupon I gather that if the spirit of the Prophets being lightened by the virtue of the holy ghost, were not free from check of other Prophets, upon whom it had pleased almighty God to bestow his gifts of judgement, knowledge, and learning: much more aught we to allow the gravest and learnedest sort a dignity and pre-eminence in worldly things, which aught to be reputed of less account and estimation, and by the way the reason following is not to be neglected, for after he hath set an order in directing the congregation, attributing the determination of the matter & approvement of the Prophet's spirit to the ●●anders by, he straight adjoineth, Non enim Deus est confusionis, God is not the God of confusion, as who should say, if so ne were not appointed to decide such doubts as might arise either upon ignorance or malice, all would go to wreck in haste, and Christian edification be converted into mortal hatred. Then would the frost of private quarrel either starve the buds of the gospel, or the rage of spiritual ambition disturb the policy of every congregation. But some man will say perhaps, that Christ our saviour made all his disciples equal in authority, I grant he did so, but yet for order sake it may be answered, that one above the rest had some pre-eminence, which Peter Martyr, very fitly termeth Primatum ordinis, non potestatis: Primacy of order, not of power. For to let pass those favourable words so often bestowed more upon one than all the rest, and the manner of his government quite through the Acts (which proveth as much as I affirm) we know that albeit Christ said to all his disciples in general, Vobis datum est nosse mysteria regni 
Math. 13.  Coelorum, unto you it is given to know the Secrets of the kingdom of heaven, yet when he was transfigured in the Mount he had only with him, Peter, james, 
Math. 17.  and john, when he cured the daughter of jairus-one of the Princes of the Synagogue, he took no man with him, save 
Mark. 5.  Peter, james and john. And being in the greatest agony of all, when he went to pray before the suffering of his Passion, he made his special choice of Peter, 
Math. 26.  james and john, to assi●●e him to the very last. By this it is very clear, that words sometimes generally spoken must yet be limited according to the circumstance and proceeding of the matter. For Saint Paul mentioning by name long after, those Apostles, Qui 
Gal. 22  videbantur esse columnae, which seemed the pillars, expresseth none save Peter, james and john: Lay these places close together and weigh them in the balance of indifferent judgement, and I doubt not but the equality among the Apostles will not appear so great as some are now persuaded. Here unto add Saint Paul's words, Mihi qui videbantur esse 
Gal. 2.  aliquid, nihil contulerunt, etc. They that are the chief, did communicate nothing with me, etc. And again: Nihil minus feci ab his 
2. Cor. 11.  qui supra modum sunt Apostoli, I suppose I was not inferior to the chief Apostles. And in the same Chapter: Ministri Christi sunt, plus ego: they are the ministers of Christ: I am more. And again, Nihil minus feci à magnis Apostolis, I was not inferior to the very chief Apostles. If, Qui 
Gal. 2.  videbantur esse aliquid, they which seemed to be great, Columnae, pillars, Magni Apostoli, Apostoli 
2. Cor. 11.  supra modum, chief of the Apostles: be no significations of superiority, for mine own part I grant mine ignorance and infancy in the Scripture. He thought it neither an article of Papistry, nor a breach of God's commandment, to challenge some pre-eminence above the rest, when he blusheth not to say, Si amplius 
2. Cor. 10.  aliquid gloriabor de potestate quam dedit mihi dominus in edificationem, non destructionem vestram, non erubescam: If I shall somewhat more boast of the power that the Lord hath given unto me, to edify, not to destroy you, I need not to be ashamed. We read that Barsabas and Sylas are reckoned by Luke by no worse style than viri primi 
Act. 15.  inter fratres, chief men among the brethren, without any spark of emulation among the Brethrens. They were neither called Linsey wolsey Bishops, nor Popes of Lambeth, as some have been of late, challenging no more unto themselves, than primatum inter fratres, the chief authority among the brethren, which may be justified by sound authority. last of all I will conclude with. 1. Timoth. 5. where 
2. Tim. 5.  Saint Paul alloweth double honour to those that govern well, which word Double presupposing Single (as no comparative can stand without a positive) I see not how the difference in degree can be avoided by any sleight or policy. This made Caluine so often and with so constant affirmations to resolve that without this pre-eminence among the Clergy, it was not possible by any mean for the Church of Christ to stand. And first of all writing upon these words, Sicut Patri filius, Timotheus mihi 
Caluine in 2. Philip.  seruivit in evangelio, Timothy did service unto me in the Gospel, as a son unto his Father. We learn by this place (saith he) that no such equality was among the Ministers, but one did govern and rule the rest by his authority and counsel. The same writer upon the first of the Acts, granteth that one of necessity must be preferred before the rest in every congregation. The like he hath upon. 1. Tit. and Philip. 1. and upon the. 2. Corinth. 10. we find this ●latte conclusion: Quamuis 
Caluine in 2. Cor. 10.  common sit omnibus Ministris idemque officium, sunt tamen honoris gradus: Although one and the same office be common to all ministers, yet be there degrees of honour. Thus one of their chiefest and surest friends beginneth now to faint at the very pinch, and was content not only to publish with his pen, but practise by example even till his death, the same authority in effect, which these fellows now impugn in England, because it greatly soundeth to the abasing of their credit. Wherefore if Master Cartwright allow as well of M. Calvin's judgement, as to the world he would pretend, he must of necessity be enforced to allow us one Bishop in every City, shift afterward as well as we may for laying out a Diocese. And yet if any man will read his Institutions Lib. 4. 
Calu. Instit. lib. 4. cap. 4.  Cap. 4. he need not to travail far to find a reason, sith Caluine is content to grant that from the Apostles time, unicuique civitati regio certa fuit attributa, 
Of Bishop's Dioceses.  quae Presbyteros inde-sumeret, & quasi corpori illius civitatis accenseretur. To every City there was a certain compass appointed which should take ministers from thence, and be as it were incorporated to that City. And this in mine opinion is as large a Diocese as any Bishop doth at this day challenge.  
Yet by the way needs must I wonder at this peevish or rather childish spite, driving us to prove that Dioceses were governed by Bishops in the Apostles time, when not only whole shires but scant one City was generally faithful. For what though the Gospel were spread in many provinces, yet was it not universally received any where, nor set forth by law or published with full authority, by their dealing in this one Article, their cunning is most clearly discovered, and all men made witness by the manner of their proceeding, that truth is rather fled, than sought: and their only purpose seemeth nothing else but for want of proof by difference of time and state, to pin the Bishops in such narrow streyghtes as in the end they should be driven to silence. For where as we have left in Scripture none other precedent whereunto we should conform our policy and discipline, than the Apostles doings, if at any time we urge them with their authority, either in goveraing many provinces (as Paul did Macedonta, Phentcia, Crete, and divers other) or many controversy, then straight they fly to the old exception of extraordinary callings: and so by consequent cutting off the Apostles Acts, or at lest so maiming them with cavillations, as they can stand no reader in stead, they leave no scope for any man in maintenance of true Religion. They deal more haroly with us than ever Festus did with Paul: for after he had appealed to Cesar, he was referred to Kome 
Act. 25.  for tr●all of his cause, whereas our unfriendly Brethrens enforce us to the letter, and yet refuse the letter by Sophistical interpretation, faring none otherwise than if they should ●id●e us strike, and yet hold our hands for frare of afterclappes. And whereas they can brook in no respect the direction of a Diocese, because no mention is made of any such by Christ our saviour, I can likewise say, that seeing Christ our saviour before his departure hence, took special order for no calling, but only of the Apostles, nor in any of the four Evangelists mention is made of any minister tied to a certain congregation, but left at large to choose a place wherein to sound the gladsome tidings, as appeareth by the last commission. Math. 28. Therefore every congregation 
Math. 28 Mar. 16.  may not have their minister. But some man will allege that touching this point order was after taken by the Apostles. I grant there was, and so likewise there would have been for government of Dioceses, if the Apostles travail had been blessed with so great increase in their own time, as that Provinces as fast as Parishes would have embraced sincere religion. For seeing that to Peter was committed the Church of all the jews, as Paul had special care and oversight of all the Gentiles. I can not 
Gal. 2.  think that these Apostles would have judged the government and direction of a shire or two, to be a matter of so great importance, but that by God's assistance the viligence of a diligent and watchful pastor might easily overcome it. In deed if any man will undertake to be the only preacher in a shire, or universus Episcopus, universal Bishop in a Province, as john the Ambitious prelate of Constantinople would have been in Gregory's time, there were good reason to abate so dangerous a tyranny: but seeing every parish is now furnished of an able and sufficient pastor, and Bishops only keep the place of Moses, to whom the inferior Magistrates referred the causes of greatest weight, as the Scripture saith, Leviora tantummodo iudicantes, judging only 
Exod. 18.  small matters. I neither see any reason of abridging their authority, nor spoiling the Church of so necessary and profitable instruments. To challenge this preregative is not (as same devise) to strive for Monarchies, but to maintain that regiment and policy which ever hath been reckoned of greatest value, and most long continuance. We know that every famous City had a territory annexed unto it, as a branch and member of the common wealth, which as well in spiritual causes must be ruled by the Bishop of that Sea, as in civil affairs, guided by the civil Magistrate. For let our discoursing Preachers quarrel as long as they list, and with as good right as sometime the Pharisees did boast and vaunt themselves of verbum Domini, the word of the Lord, yet never shall it be thought expedient for any state to exempt the smaller villages from the jurisdiction of the greatest Cities. For mine own part (as one desirous to be taught) fain would I hear some reason alleged, why Timothy being Bishop at Ephesus (as no doubt he was) had not aswell the oversight of the Province belonging to the city, as the city itself, or if any man will be so malicious as to quarrel with so plain a precedent, and allow himself for his part no more, because no more is mentioned, I would gladly hear what could be said to Titus, that had committed to his charge not one City as Ephesus, but one whole Island, as England is, and that in as large and ample manner as can be devised. If S. Paul had mentioned any special Town, for the government of which he left Titus there, it might be thought that the bounds and limits of his jurisdiction never could have reached further than the first appointment. But seeing he nameth no particular, but cleaveth to the general, seeing he saith not, ideò reliqui te Egubii, I have therefore left thee at Egubium, but ideò reliqui te Cretae, I have therefore left thee in Creta, I am persuaded in conscience that not any one city only, but the whole country was allotted to his government. Of this opinion are divers excellent and learned Fathers, the very sound of whose authority without further stress, were sufficient to shake M. Cartwright out of his painted and disguised plumes, with derision of all the auditory. Neither doth the Bishop's jurisdictions any more detract from the regiment of Christ our saviour in his Church (whatsoever be given out to make the cause more odious) than Moses, josua, or Gedeon did among the jews, the latter of which number, though he were the guide and leader of the people, yet plainly and openly affirmed, that neither he would rule them, 
jud. 8.  nor his son, but God himself should govern them. And in this respect the Ministers of God, considering whose lieutenants they are, and whose charge they occupy, have oftentimes accepted those courtesies at Prince's hands, which otherwise they could not justly, nor of duty challenge. So did Elizeus suffer king joas 
2. Reg. 13.  to visit him in the time of his sickness, and Samuel refused not the honour 
1. Sam. 13  done him by king Saul, in coming forth to meet him.  
But some man will say perhaps, a diocese is to large a Province for one man to govern: so could I answer, a kingdom is to great a burden for one Prince to discharge. But as the one may be directed by a wise and virtuous governor, so keeping those two grounds that every particular congregation have an able pastor, and only the greatest matters be referred to the Bishop (as with us they are) the other may aswell be ruled by a godly and zealous Bishop. It is strange that one high Priest was able to resolve all doubts, decide controversies, attend causes, and exercise all other jurisdiction pertaining to the Church and God's religion, without omitting one day the daily and continual sacrifice at jerusalem: whereas twenty and three Bishops are now thought unsufficient to oversee an Island, scant in quantity comprehending a third part of that ancient jurisdiction. Surely I can not better compare the manner of these fellows skirmishing, than to the serpent Hydra, wherewith Hercules sometime encountered: for even as for every head that he struck off two or three start up upon the sudden in the self same place, even so our adversaries striving to behead the Pope, bring in ten thousand heads or Popes into his place, and exempting every private minister from any superior within his own precinct, shape out a monster more ugly to behold a thousand times than ever it was before. I would be loath to press their consciences to examine them too deeply upon this point, How they can digest a Prince's government over many states, that will not allow a Bishop's jurisdictions over a few shires. I am sure it is more hard to discharge one than the other. And where soever in the Scripture they can prove the regiment of a godly Prince ever many countries, I will prove the superiority of a Bishop or high Priest over those shires. God grant that this platform being squared out by the precedent of the Heluetians discipline, carry not a smack or savour of their policy, which hath bereft and spoiled aswell first the Clergy men, then after the Nobility and gentlemen of their honour and authority, as the Bishops of their dignity, and by equal authority justify both attempts. No man I think is ignorant but as great care and wariness is requisite in a king, as in a Bishop, or if any odds appear between them, the Prince sustaineth the greater burden, in as much as he dealeth both with causes spiritual and civil, directing both Priest and people. It were pity these Crocodiles eggs should be hatched to soon: if wisdom prevent the worst, no doubt the best will provide and care for itself. And as it is an ill argument to prove that the Princes charge should be diminished, because it is very great, & rather infereth this consequent, that because it is great, therefore more pains must be taken in discharge of so weighty an office: so may we answer for the Clergy. If this point were thoroughly examined and bolted out, it would appear that never a Bishop in England exerciseth more large or ample jurisdiction in his diocese, than Caluine 
Calvin's jurisdiction at Geneva, as large as any bishops in Englad.  did within his territory of Geneva, being almost in all causes joined in commission with the Sy●dici, Counsellors of the Town, sometimes meddling without his own precinct with the Churches of Berne. But to let this pass, when they shall prove that it is more unlawful for one man to rule a province in that order which the Bishops do, than a great and populous City, as Caluine did, or that a man may take charge of a great City, and not be bond to answer for the territory annexed thereunto, as parcel of the body, or that any minister may look to the head, & neglect the hands, or other parts, as needful for preserving of the whole, seeing the body of Christ, which is the church, is not monstrous, but orderly & formally compacted, in such perfect order, as si qui● unum 
1. Cor. 1●.  membrum patitur, omnia membra compatiuntur, if one member suffer any thing, all the other members suffer with it. When these things, I say, are justified by good authority, more shall be said than is requisite for this present occasion: wherefore as the shepherd is not only appointed to have care & charge of those sheep, which are first put into his hand, & committed to his charge, but even withal of those lambs which afterward shall come & grow in unum ovile, into one sheepfold, though special mention be not presently made of them: even so I cannot think but the holy ghost, settling and establishing Bishops at the first in the most notable & famous cities, had a further meaning, that what increase soever should after proceed of their fruitful & laborious travel, should likewise fall to their direction: which partly may appear by our saviours words to Peter, pasce ou●s, pasce 
john. 21.  agnos, feed my sheep, feed my lambs. And also if it had been a matter of so great importance, neither S. Paul would have concealed it, who revealed omne consilium 
Act. 20.  dei, the whole council of God, nor the holy Ghost have left the Church so destitute and void of counsel in this ●ase, but that order in some place of the text or other should have been taken for limiting of the Bishop's authority, seeing that was th● schoolmaster which by promise should lead us in omnem veritatem, into 
john. 16.  all truth. Again, whereas every City kept their territory in the same religion which themselves professed, it is not to be thought but God bestowed ministers in the worthiest seats at first, as Antioch, Jerusalem, Rome, and Constantinople, that both the fruit might spread to the benefit of a great number, and the same toil and pain which had been taken to plant religion in the head, might by the same instruments be fruitfully continued in the members, and they not denied unworthy to direct the worst, which had led the best, or to rule them all, that had reclaimed them all. But put the case that in the first beginning of the Church, when all things were so raw and out of order as no assurance could be had of anything, the government of a province were esteemed to great a toil & burden for a single man, as in deed it might with greater probability, before the Churches were provided of sufficient pastors, what maketh this against the state of our English Church & policy, where all men profess one Christ, & hope to be saved by one mean? Whereby the labour is not only greatly qualified, but brought to a marvelous felicity in comparison of the former difficulty. Even the Church of Scotland, whereunto they do so oft appeal, over every ten Parishes allow one superintendant, as may appear by their book of service lately printed, which is more than our Precisians will be brought to like of And thus much concerning Dioceses, because they do so greatly grieve your consciences.   

Of an Archbishop.  
NOw followeth the name and title of an Archbishop, with the jurisdiction thereunto annexed, which finds as little grace or favour in their sight as the other did. And first of all they deny that Archiepiscopus, archbishop, or Metropolitanus, Metropolitan, is mentioned in the scripture. The reason whereof I imagine to be this, that so long as the Apostles lived, who had the same authority with a great deal more than our Archbishops now do challenge, it was not so expedient to plant in every province an Archbishop as at this day. For seeing they do both constitute & depose Bishops, as the virtue or impiety of the people did require, what needs any other to supply the room? But now the Apostleship is quite extinct, and yet the same necessity of a superior, for preserving of unity and good order, doth yet remain. Neither may this degree be thought unadvisedly appointed by our ancestors, nor spared without inconvenience amongst all godly Christians: and though the word Archiepiscopus, Archbishop, be not in the law, yet words of the same effect, as summus sacerdos, princeps sacerdotum, princeps prophetiae, the high priest, the chief priest, the chief of prophecy, and such like, are not wanting. But seeing nothing but the very word itself will please them, what if a man should reason thus? The same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was in the law, though after another manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Gospel: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the law, Ergo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I marvel what could be answered: where find they in the law the name of Deacon, as it is now used? and yet I am sure they will not vanish it for lack of sufficient authority: wherefore the Church being guided by offices, and not by titles, as it was lawful for the Apostles at the first beginning of the Church, to devise a new name for a new office: so likewise, seeing this quiet and security in religion craveth another kind of regiment, than those storms and persecutions did, I would be answered, why the office being tolerable, and as the world goeth now very necessary and expediense, a name may not be coined, according to the quality of the calling, without any former precedent? That one example of creating Deacons, upon great consideration salling 
Act. 6.  out more than was foreseen or provided for at the beginning, is a good instruction for us, that in all respects we are not to be directed by the precedent of the Apostles age, the times being different so far, no more than all diseases are to be cured with one kind of medicine. For surely to believe that in matters of form we aught to be tied or fettered to the cradle of Christ's Church, and never learn to walk alone, or still to feed on milk, and never taste any stronger food, is as ch●…sh ignorance, as to persuade the simple that God hath quite debarred his Church, either from inventing, disposing, altering, or reforming of such things as were not at the first more profitable, than now they seem pernicious. Them selves have dubbed some petty doctors by the name of Superintendents, and yet no such name read or mentioned in the scripture. For the proof of Primates or Archbishop's functions out of the word of God, hath very learnedly been alleged the precedent of Titus, whom both Erasmus and other learned writers think to have been an Archbishop. But this can not agree with M. Cartwrights' stomach, lest the cause should begin now to faint or hung down head, whereon he hath already laid so many lusty wagers. For stall me once a Metropolitan in his chair & seat of government, & then adieu both equality among ministers, & the new sprung Presbytery, which are the very groundsels & foundations of this doctrine. Now, what I should rightly term him but an Archbishop, whom S. Paul left not in a Parish Church, but in a flourishing Island, not to minister the sacraments only, but constituere per ciuit●tes presbyteros, 
Tit. 1.  to appoint ministers in every city: not to wink at his fellows faults, but increpare illos durè, sharply to rebuke them, and last of all, not barely to continued what had been agreed upon by other, but quae deerant corrige●e, to redress the things that remain. For mine own part I am utterly ignorant. Again, it is not to be doubted, but after Paul had planted the Gospel of our Saviour Christ in the isle of Crete, some ministers he created, which by preaching and godly conversation might allure the greater number to their own salvation, and yet not withstanding him only he setteth forth as a pattern for all the 
Tit. 2.  rest to follow. And in the same chapter, which is as much as ever any archbishop did challenge, he giveth him flat commission, arguere cum omni imperio, to reprove with all authority: wishing him in any case to shun contempt, which commonly is wont to follow want of credit and authority. Last of all, to Titus only, without mentioning or once naming any of his fellow Bishops, he referreth absolutely the censure and decision of true and false religion, with power to ercommunicate obstinate and froward Heretics. I could here allege also good probabilities, why the whole epistle consisting only of precepts touching government and behaviour, in that it is only endorsed and directed unto Titus, empli●th in him a sovereignty above the rest to put the same in practice. These are no small presumptions to support their judgement, which suppose the same authority which Archbishops now enjoy, to have first begun and taken root in Titus, for any thing that I have hitherto herded alleged to the contrary. The Church is very fitly compared by S. hilary to a ship tossing upon the sea, in respect of her endless trouble and veration: but as it is not lawful for every Mariner to play the pilot, or guide the helm, when storms and pirries come, no more is it fit for every Minister to reach at an Archbishop's dignity, and even as degrees maintain the safety in the one, so do they purchase quiet to the other. The same Church is called by Solomon in his Sonnets, acies ordinata, 
Cant. 6.  a rank or army set in order: but what order I beseech you can there be, where there is no difference between the Captain, Peticaptayne, and the General? who can be ready or forward to give the onset on his enemy, where every common Soldier, nay every peasant dare contend in credit with the Prince's deputy, no man acknowledging any superior, but wrestleth for the garland: and look what tumult commonly doth follow confounding of the states in policy, the same without all doubt must needs ensue upon equality among the ministers. They were accursed by Moses law that sought to take away the marks of any man's inheritance and just possession: and what shall now become of those which would so gladly filch and steal away the limits of every state and condition. It is strange that God's wisdom should not be as great in planting of his own elect and choose people, as ours in altering the state and platform of our ancestors. For whatsoever was then reckoned most profitable & expedient for the jews, is now accounted most dangerous and burtful to the Christians, their strength is our weakness, and men are not ashamed with their own devices and inventions, quite to subvert & overthrow Gods heavenly and eternal policy. That the high Priest, figured our Saviour Christ in his office, any man will easily grant, but that he figured him in dignity and pre-eminence, more than Moses, josua, David, or any of the rest, cannot be proved. Wherefore it must appear that with the office of the Priest ended his superiority and pre-eminence, which already is disproved, or else the dignity may be continued among the Christians, albeit the Sacrifice be quite abolished and extinct. Wherefore, seeing God amongst the jews did first ordain and institute this superiority, and the Christian bishops from time, as may appear by good record, being as well red and studied in the scripture as we, and better able to judge of the meaning of the Testament by living so near the testators time: sith antiquity maketh for it, and only emulation hath oppugned it: sith many benefits arise by good experience thereupon, and are derived unto us as it were by conduits from the fountain without any kind of inconvenience: sith God hath promised as well to be with josua as he was with Moses: and last of 
jos. 3.  all, seeing the contempt of ministers is reckoned aniniurie to himself. I would wish 
〈◊〉. Sam. 8.  our busy innovatours to be ware in time and take example by the saucy and naughty boys of Bethel, which were torn and rend in sunder with wild Bears for scorning and deriding of the prophet Elizeus. 
2. Reg. 2.  If the name of Archbishop be not verbally found in Scripture, no more is superintendant: and if they cannot found Metropolitan within the Canon, much less are they able to pick out hypocrite, Linsey woolsey Bishop, Pope of Lambeth and such usual titles, as commonly they give to the grave and learned Bishops. Sure I am, there is great difference between S. Paul's advise, Seniorem ne increpes, 
1. Tim. 5.  sed obsecra ut Patrem: Rebuke not an Elder but exhort him as a Father, and their phrase of speaking. We can hardly justify libels diffamatory, & slanderous speeches by the precedent of any Apostle. Now, whereas so much a do is made about titles of Archbishop and Metropolitan, & the Scripture still alleged as adversary in the quarrel, I would gladly know whither the style of vir nobilis being given of 
1. Sam. 9 1. Reg. 1.  viri potentes, men of might and power, attributed to Sadoc the priest and Nathan the prophet, be not as great as either Archbishop or Metropolitan: what differeth the name of Summus sacerdos, being so often mentioned in the law, and repeated both Mark. 14. and Luke. 24. from the name of Archbishop? if this will not serve the turn, nor be received for payment, I see not why S. Paul being called 
a Act. 14.  Dux verbi, the chief speaker. 
b 1. Tin. 〈◊〉.  Doctor gentium, a teacher of the Gentiles. 
c 2. Cor. 5.  Legatus Christi, Christ's ambassador. 
d 1. Cor. 〈◊〉.  Sapiens architectus, a wise builder. 
e Gal. 4.  Angel●s Dei, an Angel of God. 
f 1. Cor. 〈◊〉.  Dei cooperarius, God's labourer: can escape the rigour of your censure, taking upon him names and titles far above the calling of an Archbishop. In like manner S. Luke termeth Gamaliel, Doctorem legis honorabilem, a Doctor of law honourable: 
Act. 5.  and often in the Scripture, the Priests are called Principes, chief. But, as well may they bring down our Dukes, 
〈◊〉. Chron. 17.  marquesses, Earls and Barons, as abase our Ministers, seeing the same rule of Scripture is indifferently prescribed to us all, and as little mention is there made of one degree as of another. Thus may they make our saviour Christ, inferior to his father, concerning his divinity, because the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where literally expressed, although the same in effect by sundry places may be well & justly gathered. And thus much in defence of names & titles, although I deny not but otherwise the time might better & more fruitfully have been employed: seeing as S. Austin says, ubi de re constat, puerile est de verbo litigare, where the thing is manifest, it is but childish to contend for the name: and there is no doubt but the same spirit which is promised, usque ad consummationem seculi, to 
john. 14. 〈◊〉 16.  the end of the world, is as well able to direct the Church by inspiration in these riper years, as by outward gifts to direct her in her green and tender state of infancy, neither is it lawful for us to suspect, Manum Domini esse abbreviatam, that the lord● hand is shortened.   

Of Bishop's livings.  
BUt here cometh in new complaint, that Bishop's livings are to great, & revenues to abundant, and therefore must be brought to a great deal less proportion. In deed I nothing doubt but such greedy l●rchers, if once their quarrel come to snatching, will soon beguile their elders. And yet even as the wicked strumpet which contended for another woman's child before Solomon was content to have it rather parted & divided quite asunder, that neither of both might joy in the partition, than the natural mother should possess her own: so these lusty gallants, either because they live in utter despair of reputation and preferment, or in respect of privy malice, disdain and emulation, had rather be excluded from all hope of coming to the like degree, than either tari● the time which God hath limited, or endure the present credit and reputation of their brethren. But to come somewhat nearer to the point, in despite of Satan and all his Ministers, a reasonable proportion must be allotted to the Bishops, having things in government, and travailing in their office, by these reasons of the Apostle. If we have ministered 
1. Cor. 9  unto you spiritual things, is it any great matter if we reap your carnal things? and why this rule may not rather in this place be stinted with the most, than restrained to the lest, seeing Bishops either know or should know best of all other how to use it, I find no mention in the Epistle. To what good uses Bishops have in ancient time employed the profits of their land, the hospitals & other such works of charity standing in the open view and sight of all the world give sufficient: witness: so as to one that uprightly & without any spark of malice will survey their doings, rather may they seem to have been stewards than possessors of their goods: & to have laid up treasure for themselves in heaven, where neither moths corrupt, nor thieves break in: nay, I will say more, if M. Cartwright were not very ingrateful to that worthy University where he had his first beginning, he must needs confess, were he never so impudent and shameless, that considering how many famous Colleges have been erected and endued with lands by Bishops of this Realm, even the Clergy themselves are chief bond to reverence their memory, & follow their example, by whose liberality they were first enhabled unto the office which they undertake by entering into the ministry. If Bishops had born as low a sail as Paul did, they had built as few Colleges as S. Paul did, which I think themselves will grant no slender hindrance both to the learning of our pastors, and proceeding of the Gospel. Then should neither Peterhouse in Cambridge founded by Hugo de Balshan B. of Ely, nor Trinity hall erected by Bateman B. of Norwich, nor Gonw●l hall set up by a simple parson, nor the queens college first begun & set in hand by Andrew Duchet rector of S. Botulphes, nor jesus college brought to full perfection by Alcock B. of Ely, had flourished in learning at this day to the great comfort of the realm, & hope of our posterity: if Heruie Stanton founder of Michael house, whereof M. Cartwright, as it is now incorporate, lately was a member, were now alive, he would think himself very uncourteously entreated, to be spoiled of all revenue in recompense of so great chari ie. I could allege the foundation of Magdalene College in Oxford by Wāf●et, of the New college by Wickham, of Corpus Christi college by Force, all three Bishops of the sea of Winchester, of Alsoules' college by Chichley Archbishop of Canterbury, of Lincoln & Exc●ter college by those two bishops, with divers others, which seem to be left by God's eternal providence, as an argument to confute the shameless impudence of such starting prelate's, as dare presume to charge these learned fathers, with pomp, ambition & glory. I marvel that any man casting but his eye upon these stately monuments dare once conceive an evil thought against the authors of so worthy an enterprise, or mislike the continuance of that ability which hath brought forth so many benefices unto our country, & such as all the princes in Europe, stand in admiration of at this day to the unspeakable honour & reputation of this happy Island. If by warrant of the scripture I can prove, that of evil got goods the third descent shall have no fruition, the long standing & most happy flourishing of these colleges, in despite of all the Cormorants & devourers of common profit may sufficiently avouch that y● first original from whence this fruit doth spring, I mean the temporalities of our clergy, is neither popish, glorious nor abominable. And thus much by the way to prove the bishop's have not always been mispenders or unthrifty stewards of their lands. Now will I descend to the example of S. Paul, the imitation of whom is so greatly wished by these Precisianes, and yet so little followed in their conversation. And first of all I will not stick to grant that S. Paul's allowance was but very slender, proceeding of none other cause, than that the Apostle in many things refused his liberty, & renounced that, which in deed was due by scripture, only to avoid offence among the common sort, the greater part of which may be sooner carried, & more earnestly inflamed to religion with the sparing of a groat, than hearing of a sermon. Wherefore, lest to great charge in finding of the ministers, might alienate the people's minds, before they had conceived any feeling or taste of pure religion, he was content at sundry times to labour with his own hands. But how? Non quasi non habuerimus potestatem, not but 
1. Cor. 9 2. Thess. 3.  that we had authority, as himself allegeth. In this respect he disdained not sometime to make tents, & employ his time in 
Act. 18.  other bodily labour, rather than to grieve or burden the congregation: giving out this general rule to as many as professed Christ, If any man will not work let him 
〈◊〉. Thess. 3.  not eat: And surely this was in deed the very true & literal imitation of our saviour Christ, who willed his Disciples, not to be careful what they eat, or what they put upon them. This is truly not to possess 
Math. 6. Math. 10. Luke. 12. Math. 6. Act. 3.  gold or silver. To heap up treasure in heaué: & this precept was precisely kept by Peter, when he told the cripple craving of his alms, that he had neither gold nor silver. But seeing themselves will not be stinted to so hard a diet, but think it may be enlarged by difference of time, I see no reason to restrain it rather to a hundred than a thousand pound: & when they shall found any certain quantity limited for preachers in the scripture, exceeding not a reasonable mean, for my part, I will not unwillingly subscribe to their opinion; which hitherto I deem more apt to breed dissension, than bend to nourish charity. Either would I have the ministers continued & persist in their first simplicity, or else with such increase repair their state as might enable them to keep hospitality, & relieve the necessity 
1. Tim. 3. Rom. 12.  of the Saints. How happy would S. Paul have thought himself, if living in this age he might have seen the Church so stored by the benefit of civil laws, & liberality of Christian Princes, as the Gospel might be preached without hindrance, & the pastors maintained with out grudging, seeing that himself confesseth to have been driven & necessarily enforced to the spoil of certain Churches for the maintenance & relief of others. 
2. Cor. 11. Num. 21.  Whereupon ensued the collection whereof we read, 2. Corin. 9 Eleazar the priest who challenging no more than God had specially prescribed for his divident, had for one share. 675. sheep. 72. oxen. 6●. asses, 3●. prisoners, which I am sure amounteth above the revenue of some bishops within the realm. Fron thence may they pass by the prophet Elizeus, who notwithstanding he refused the bribes of N●aman, 
2. Reg. 5.  yet would he not forsake the presents of the king of Aram, although he were an 
2. Reg. 8.  infidel: Other examples likewise might be alleged for this purpose, but for as much as other points must be debated, I will as briefly as I can, run over the proportion and allowance, which from time to time hath been allowed to the Clergy in the purest & perfectest religion. And first of all the Levites being excluded from inheritance among the common people, had both houses within the City, and farms without the city which might in 
Levit. 25.  no case be alienated or made away. And therefore josephus termeth Nob which Saul destroyed Sacerdotum oppidum, the 
Antiq. jud. lib. 6. ca 14.  priests city. It was enjoined also to the Levites among other things as a special part of their vocation, praeesse thesauris domus 
1. Cron. 26  Dei, to be over the treasures of the house of god: which were a simple charge were the Church in such beggary & penury as you would have us feign believe. Again, beside the priests allowance rated in the law for finding of himself, he might without offence take that which was due 
Deut. 18.  unto him by inheritance, wherewith agreeth well the precedent of Abiathar, who being deprived of his priesthood was confined to his own land in Arathoth: and that it was his own inheritance may both appear by the very words of the Scripture, agros suos, his lands. And because 
1. Reg. 2.  we are otherwise assured, that no more might the priestly portion be chopped or changed by the incumbent, than Bishop's lands may now be alienated from the sea. How great the Church's revenue was in those days, may partly appear by the quantity of treasure, which Asa brought 
2. Chron. 16.  out of the house of God, & by the sum of money which Ezechias made only of the plate, being driven to a hard shift, as Richard the first did here in England for his ransom: and likewise by division of the land of promise in the Prophet Ezechiel, 
Ezech. 45.  where of four several parts, the Priests and Levites enjoyed fully two: and to this purpose also serveth. 2. Paralep. 34. Wherefore to enter now into the new Testament: first, we read that Paul will have a Bishop Hospitalem, a keeper 
〈◊〉. Tim. 3.  of hospitality, but how, and in what sort this charge may be performed in so great scantness of allowance I cannot find: unless a man will say that hospitality may as well be kept in five shillings as in five hundred pounds, which seemeth to hard and strict an interpretation for so large and copious a matter. Besides, the practice of this precept, as we find it laid open in the Scripture, seemeth to require a more full and effectual understanding: for at such time as Paul with all his company remained 
Acts. 21.  certain days with Philip the Evangelist, it seemeth not an easy living that could maintain that charge. In deed if Bishops with their purse would either make merchandise of the gifts of the Ghost, as Simon Magus did, and likewise 
Acts. 8. 2. Reg. 5.  Gehesi Elizeus servant, or wastefully misspend their substance in wanton and unthrifty company with the prodigal 
Luk. 15.  child, lavish out their master's treasure like unfaithful stewards, or pine the bore and needy for want of comfort, with the purpled Cormorant, there were 
Luk. 16.  good reason to abridge and diminish their revenue. But whereas rather by our saviours own commandment they do 
Luk. 16.  purchase friends by Mammon, seeing they say unto the poor, Vos me●um semper 
Luk. 15.  estis, & omniamea vestra sunt, you are always with me, and all that I have is yours, seeing they give to the Saints in their necessity 
Rom. 12.  distribute alms, ut omnia sint munda 
Luk. 11.  illis, that all things may be clean to them, sh●w their faith by good deeds, and stand 
jac. 2.  in readiness to yield an absolute and perfect account, as frailty will permit in that dreadful day: no doubt they shall be crowned with reward of faithful Stewards and dispensers, whom the Lord hath appointed over all: and the portion of the idle Ministers shall be committed to their dispensation. As I read that Timothy had a special charge to beware of covetousness and immoderate desire of honour: so find I no kind of prehibition, why ministers may not enjoy a Christian Princes liberality: sigh Musculus 
Musculus willeth master's not to refuse princes liberalities.  in his treatise of Minister's authority, willeth them in no case to refuse it. Not the lawful use, but the abuse of wealth and honour maketh them justly to be reproved: and for mine own part I think that both Diogenes conceived greater pride in his contempt of glory, and loitering in a tun, than Alexander after all his conquests sitting in a chair of majesty: even so were the soldiers more proud (as I suppose) of Christ's simple 
john. 20.  coat, than joseph was of his garment wrought in divers colours. Simplicity 
Gen. 37.  of countenance is oftentimes a cunning veil for proud and disdainful stomachs, and so doubt I not a whit, but under the round cap of one Precisian, lurketh more deadly poison than under the Rochettes of four and twenty Bishops. It was not told Simon Magus that he had no portion in sermon 
Acts. 8.  isto, in this word, because of his wealth and riches: but for as much as with brosse he durst presume to purchase the gifts of the holy Ghost. And where our Saviour Christ saith, it is hard, he doth 
Math. 〈◊〉.  not say, it is not possible for rich men to enter into the kingdom of heaven. Now whereas Master Cartwright pleaseth himself with his own mirth, and in his opinion very ingeniously, in my judgement most spitèfully reporteth, that were the Bishops such as the Apostles were, they would make less noise in the streets, I would gladly know what noise our saviour Christ made when so many people followed him in flocks and companies? and if he say this train was gathered rather in respect of hearing than attending, what shall we say of all those godly people which were at hand to minister and do him service? What noise made S. Paul in the streets, 
〈◊〉. 2●.  when all the people brought him to his ship, or writing to the Corinthians, that perhaps he would tarry winter, that they might bring him on his way. If all 
1. Cor. 16.  this were for preaching, than I say, that for any thing you understand, this godly motion may likewise stir up divers honest men, the rather to attend on Bishops, because they seek instruction in religion: in which case it is the Bishop's part by all means to relieve them, as Christ could not for pity suffer them to 
M●●●. ●4.  famish: that followed for devotion. In doubt full cases it may please you still to judge the best, for that lesson are you taught in Scripture. And though Christ kept them not all in household, yet seeing he hath so often termed himself patrem, familias; a householder, I can not otherwise account the greater part than his menial servants. I would hear some man declare how hospitality could be maintained, without such instruments as are fittest for that office. The Apostles were not resident in any certain place, and therefore neither kept house, nor stood in need of any servants, whereas our Bishops being settled in a convenient family, and tied to a certain congregation, must guide their house in another order. I think it will be very hard for any Cartwright in England to prove that Christ had ever a servingman attending on him with a sword and a buckler, saving Peter, which was a helper of his ministery: and yet the purest of them all thinks himself half maimed unless he be so accompanied. Well, to conclude this point, sith neither Bishop's revenues are chargeable to the congregation, but rather beneficial to the needy being well employed: and that being stewards of the Church's goods, either they do or should do nothing else than dispose the money brought 
Acts. 〈◊〉.  unto their feet by the believers: and the more they have, in bestowing it well, the greater is their commendation: I will somewhat enter into Ministers and Bishops, dealings in politic and civil causes.   

That Bishops may intermeddle in civil causes.  
ANd whereas it is first denied that Bishops should be counsellors to Kings and Princes, I would be resolved whether to refuse the Princes calling in that order, may stand with the duty of a subject? As for nemo militans Deo, etc. no man that warreth (unto God) hath been so learnedly 
〈◊〉. Tim. 2.  answered already, as it may now go for no payment. For seeing nothing 
Num. 9 &. 〈◊〉. Deut. 4. &. 11.  may be done without the warrant of God's sacred word, and the interpretation of the law must be required of the Priest, whether it be meet to have such 
Mala●. 〈◊〉. Agg●. 2.  an instrument at hand as always may inform the Prince of God his holy will, both in matters civil and spiritual, I leave to the grave consideration of my learned Reader. Nay I will say more, that being Christ his Legates, as they are, they can not conveniently be excluded. For subjects are not bond whatsoever Princes charge them, but, quod docuerint 
Deut. 17.  secundum legem Dei, that which they teach according to the law of God. And in the self same chapter the Priest is linked and joined with the judge in deciding of all kind of causes, that nothing should escape them without good ground and warrant of the scripture. So jehosaphat joined in commission the Priests and Levites, & Noble men of Israel, that justice might be duly executed. So was 
2. Cor. 17. 19  Eleazar appointed to demand God's pleasure touching josua, and he straightly charged, ad verbum e●us ingredi & egredi, 
Num. 27.  to go in and out at his commandment. This made the worthy king of Israel not only to demand, but even in all respects to follow the advise of the Priests & Levites. For when Saul in all post haste would needs have followed & pursued the Philistians, the priest would not permit him till he were further assured of God's pleasure. 
1. Sam. 14  Here was the king of himself very priest and forward, and the counsel was not unwilling, and yet the Priest only did hinder and keep back that enterprise: neither is it a sufficient shift to say that more was attributed then to Priests in respect of revelation, seeing that kind of discovery having ceased, no less honour notwithstanding is due to interpretation, and look what the minister of the one might challenge, the other succeeding in place, though not in miracle, and occupying his office, though he want his singular prerogatives, may arrogate without presumption. In like manner Samuel enforced Sauls to kill 
1. Sam. 15 1. Sam. 22  king Agag: David commanded Abiathar to abide and tarry with him in his tents: Abiathar the Priest persuaded David to 
1. Sam. 23 2. Sam. 15  pursue his enemies: Sadoc and Abiathar being put in special trust, detected all the treason and most wicked practice of ungracious Absalon, like true and faithful subjects, and after were not only of king David's counsel, in recompense of their loyal service: but also made acquainted with the sending of Chusai, a matter of no small importance: and he commanded to make report of the precéeding of all his dealing to Sadoc and Abiathar the Priest. And if it be answered, that ●eeing made acquainted with one particular matter, proveth not the generality of a counsellor, I must needs allege the general commission given by the king himself to Chusai, that he should declare what soever he herded in the king's house to Sadoc and Abiathar the Priests. For proof of this conclusion may be further alleged the counsel which Nathan & Abiathar gave 
1. Reg. 〈◊〉.  to David. And Nathan afterward in a matter of no less account than inheritance and succession of the crown, advised Bersabe the Queen how to govern and behave 
Eius. ver. 11  herself. jehosaphat would not make war against his enemies, before he had 
1. Reg. 22.  the Prophets' counsel. And in all that cruel war which Achab took in hand against Benhadad the king of Syria, he was directed by the Prophet's wisdom, 
1. Reg. 20.  or else it had go often harder with him than it did. King joas, as the text reporteth, ruled passing well, so long as he 
2. Reg. 12.  was guided by I●horda the Bishop. So Herode the king audito johann multa faciebat, 
Mar. 6.  & libenter illum audiebat. Diversity and hatred for religion may be alleged as a reason, why neither S. Peter, nor S. Paul, were admitted into Prince's counsels: and no doubt there is, but if they might have stayed, or been resident in any certain place, which was contrary to their profession: and had been proffered any such preferment, they would most gladly have embraced so fit an opportunity of profiting the Church of Christ, so vehement and earnest are their writings in exhorting to obedience, whereof better trial cannot be had, than by doing service, and employing all our force both of wit and knowledge to the preservation of our Prince and country: As for dealing in civil causes, so far as they are annexed and coherent to a spiritual function, maintaining peace and keeping quiet in the country, I think it very profitable and requisite for every state, and no slender furtherance to that making of atonement, where unto Christ hath promised 
Matth. 5.  so great reward. And although the reasons before alleged are very fit and incident to this purpose, yet have we now further to consider of Achimeleth the Priest, which delivered unto David 
1. Sam. 22  Goliathes sword, reserved so long time as a monument of his victory, and armed him to the battle. So jehoida the priest caused Athaliah that wicked usurper, to be slain, restored the crown to joas, and made both the atonement between the King and God, & likewise between the king & the people: he armed the soldiers, & set them in battle array, which in our Precisians judgement, may seem actions very unseemly & unfitting for a Priest & Bishop. 
2. Reg. 11.  And last of all, the Apostle being offended greatly, that any of the faithful 
1. Cor. 6.  should commence their suits, or go to law before an heathen judge, enjoineth them to end their quarrels among themselves. By which place two special points may be observed, the one, that S. Paul gave order for the ending of all strife which might arise for lands or goods, which is not only to intermeddle with a civil cause, or play the justice, but which is more, quite to invert the ordinary course and process of the law, and altar the state of civil polli●ic: the second is the Apostles reason, à minori ad maius, from the less to the more, after this sort: Angelos iudicalimus, 
1. Cor. 6.  ergò multò magis secularia, we shall judge the Angels, much more things that pertain to this world. Whereby we see that both the jurisdictions may without offence be joined & unit together. For if any man will say, that this place reacheth aswell to all christians in general, as to the Apostle, yet shall he be enforced by the word iudicabimus, we shall judge, to grant him equal share amongst the rest, which is asmuch as I require. Although if curiously a man were bend to search the text, by conferring this place with Luke. 22. from whence it seems to be taken (for our saviour Christ hath promised that his Disciples 〈◊〉 judge the twelve tribes, and here the Apostle saith, Angelos iudicabimus, we shall judge the Angels) the text can not better be understood, than of the Apostles sitting in judgement. Wherefore out of both the texts conjoined I will thus collect mine argument: They that shall judge the 
Luke. 22. 1. Cor. 6.  twelve tribes of Israel, and Angels, may likewise deal in civil causes. But the Apostles shall do so, Ergo, they may do the other. View the places mentioned, & little pain shall serve for proof of any part, that malice can withstand without pretence of reason. And thus I doubt not, but by this it doth sufficiently appear, that both in the old law priests did sometimes intermeddle in cases merely politic, and likewise in the Gospel the same authority hath been put in practice. If this be not to deal in civil causes, let them call to mind, that God appointing those by name which should divide the land of promise, before all other named Eleazar 
Num. 34.  the Priest, and yet the same office did Christ refuse in Luke, being not thereunto 
Luk. 12. Num. 27.  lawfully called or elected. ●o Eleazar was reserved division of the spoil, & the same Eleazar was specially appointed to 
Num. ●2.  put the tribe of G●d in possession of the land of Galaad. That one may exercise both functions, appeareth by the example of ●elchisedech both king of Salem, & likewise 
Gen. 14.  Priest of the most high God: by Moses, Samuel, and divers other, which (bearing figures of our saviour Christ, & of that royal priesthood whereunto all faithful Christians are admitted) may serve us 
1. Pet. 2.  for a precedent in framing of our policy.   

Of Dispensations.  
AS for dispensations, sith it is unpossible for any law to stand without some limitation, and of necessity some must be appointed to consider of the cases, there is good reason why the Bishop should be put in trust, before any other of less judgement, wit, and learning. And therefore seeing that Moses reserved cases of greatest weight and importance to his own decision, after, meaner judges were appointed to attend on lighter matters. And we read that Moses likewise granted libellum repudii, a bill of divorcement, 
Exod. 18. Mat. 19  although it were ob duriciem cordis, for the hardness of their heart, so as they neither derogate from the word, nor be contrary to civil policy, such dispensations may be tolerated. But where they dealt so hardly with offenders, as no man can escape unpunished, or without doing open penance, this seemeth hardly to agree with the Canon of the Scripture, 
Math. 18.  whereby the Church may not have knowledge until the party have been warned privately, and again before witnesses. Our case were very hard if god should always deal by rigour without respect of mercy, & a strange matter it is, that we will more straightly look to others, than ourselves would be entreated: sith this extremity is sufficiently reproved by the parable of the servant which being forgiven his private debt, would not remit one halfpenny to his fellow servants being in great decay & misery. The sun shines as comfortably 
Math. 5.  upon the evil as the good, and God would not permit his Angels to ●éede the tars 
Math. 13.  until the day of harnessed. When joseph was in conscience persuaded (though unjustly) that the blessed Virgin had forgotten her promise of fidelity in marriage, went he straight unto the Priest, and desired to have the fault detected and published to the people? Not: the scripture saith, cùm esset vir justus, & nollet ea● 
Matth. 1.  traducere, that he being a just man, would not make her a public example. And so imputeth his unwillingness in charging her before the multitude, to a kind of righteousness. There may sometime f●ll out either so great respect & consideration in the cause, as law can have no full & perfect course, without a greater inconvenience, and so, David spared ●oaks life after his disobedience, for fear of disquieting & disturbing 
2. Sam. 3.  all the army: or so great repentance in the party, as better it were fully to reclaim him, than utterly to discourage him, and so was the unthrifty child restored to his father's good opinion: or so 
Luk. 15.  great gifts in the offendor, as may be turned upon amendment to the benefice of ●he universal Church, as Paul of a 〈◊〉 persecuteur become a zealous 
〈◊〉. 9  preacher, and yet was not enforced to do open penance for his former ignorance. This is the way to couple, and as it were to match together mercy and justice, and with the charitable Samaritane to mingle oil with vinegar, for the better recevery with patience. For if too sharp and biting plasters had been applied to the wounded man, of whom we read, he never 
Luke. 10.  possibly could have endured the second dressing: and again, if they had been to mild, the sore must needs have rankled with festered matter and corruption. Si praeoccupatus fuerit aliquis saith S. Paul, 
Gal. 6.  in delicto aliquo, vos qui spirituales estis instaurate buiusmodi in spiritu lenitatis, considerantes vosmetipsos, ne & vos tentemini. If a man be fallen by occasion into any fault, you that are spiritual restore such an one with the spirit of meekness, considering yourself, lest you also be tempted. And that his practice may agree with the manner of his preaching, we have a whole Epistle written to Philemon, in the behalf of 〈◊〉 a great offender, and yet no calling on for public and open p●●an●e.   

Of the Presbytery.  
BUt now because the Presbytery, as I perceive is like to be the greatest office when these felówes set up house, somewhat shall be said to those frivolous cavillations, which are made about this 〈◊〉, only to exclude the Bishops from their lawful jurisdiction. And first of all a man may justly take exception against the very groundwork and foundation of this popular building. For whereas M. Cartwright out of 〈◊〉. Paul's division of 
〈◊〉. Tim. 5.  Seniors, whereof some preached & governedboth, others governed only, would gladly frame his Seignory, I would rather think that S. Paul in that chapter rather maketh mention of two kind of ministers, whereof the one was chief occupied in ministering the sacraments, the other wholly conversant in planting of the Gospel. For even as the Apostle saith, Non 
1. Cor. 12.  omnes interpretantur, all do not interpret. And again, divisiones ministrationum sunt, 
1. 〈◊〉. 1●.  idem autem dominus, there be divers kinds of ministries, and yet but one Lord So, may it not unfitly be affirmed that some were called in the first beginning of the Church, not so deeply and profoundly studied, as zealously and well affected. But this interpretation may not be allowed, because the preaching of the Gospel, & ministering of the sacraments, must needs concur, and may be severed by no authority. Wherefore unto such as rather will play small game, than be quite left out, and quarrel upon their own devices, than be at unity among their brethren, thus I answer, that seeing the Apostles baptised before they preached, which is justifiable by the very letter of the scripture, where we found that the Apostles never 
Math. 28.  had commission to preach till the last farewell of our saviour Christ: & yet baptised long before, as may appear by these words, although he himself did not baptize, 
joh. 4.  but his Disciples, seeing S. Paul making a flat division between both the fun●ions, saith, that Christ sent him not to 
1. Cor. 1.  baptise, but to preach the Gospel. And last of all, seeing the Apostle preached every where, and yet professeth plainly, that he never christened more than Chrispus, Gaius, and the household of Stephana, I see no reason, why I may not fitly understand this place of such as only ministered, without that painful & continual preaching, which the Apostles used in their toilsome pilgrimage. And Caluine himself severeth and divideth teaching from the ministration, giving doctors only leave to interpret, and so reserving the 
●…it. lib. 4 cap. 3.  other part for pastors. To this I rather bend, in respect of the common use of this word Presbyter in the Scripture: which in every place, as far as I remember, may well enough and with good sense imply the calling of minister, without seeking for any help of Seniors as they do understand them. As for the. 4. Act. whereby he will needs maintain that every congregation had their Seniors, because Paul and Barnabas did constituere per singulas ecclesias Presbyteros: ordain Elders in every Church: First I find this word Pr●sbyteros, elders, so limited by Ecclesias, churches, as it may well be verified, though any Church had but one only minister: although I will not deal so strictly, but the greater companies might have more large allowance, as the Apostle writeth, Episcopis & Diaconis qui sunt Philippis, To 
P●…. 10  the Bishops and Deacons which are at Philippos. And to this opinion I am induced the rather, because there was not at the first beginning so great a numbered of discrete and sober persens in any congregation, that they could make a Signiory. Again I marvel M. Cartwright blusheth not in citing this place for Seniors. Act. 14. which both all the ancient Fathers and Caluine himself understandeth of ordaining Ministers.  
Now to SAINT Ambrose, I will not deny but in the tender grass & spring of Christ's religion, for want of godly and religious Magistrates, because all questions and litigious articles, were for the most part ended and determined before unfaithful judges, I will not deny, I say, but upon the Apostles charitable admonition, a Consistory for the time might be created, until God might send some better nurses for his people. Now, what can make more evidently for justifying of the Answer to the Admonition, where it proves by sound authority, that Seniors were more needful at the first than now? What can be more strong, I say, for proving that conclusion, than that ratio finalis, the final cause, whereupon this ordinance was grounded videlicet, ne iudicarentur apud impios 
1. Cor. 6.  & non apud sanctos, to wit, that they be not judged by the wicked but by the saints, hath now ceased by the piety of our christian Princes. Wherefore I may well conclude with the Answer to the Admonition, that seeing a christian Princess is now invested of the state, the seniors both may & aught to be quite excluded from their jurisdiction.  
Now, if this be true that every congregation had their seniors, it is not like that Antioch, where Christians first took their name, was unprovided of so necessary an office. But whereas mention is made of Prophets and Doctors. Act. 13. there is not a word of Seniors: therefore it is not like that any such were there, and besides 〈◊〉 questions of religion which fallen out at Antioch, being decided at jerusalem, argueth no such domestical and neighbourly jurisdiction. S. Paul repeating all the offices and functions of the Church. Ephe. 4. speaketh not a word of seniors, which maketh me doubt of their authority: for, otherwise I am sure the Apostle would have allowed them a bench, though one of the meanest & basest in the company. Wherefore, as they reason against Archbishops out of the same chapter, Paul repeating all the offices, nameth none archbishops, Ergo, etc. the like argument may be used against these green and new-found Seniors, finding neither place in doctrine nor in discipline. M. Cartwright himself as I take it, will not suffer any mingling or intermeddling of jurisdictions, whereby the eldership of one Church, should be tied or bound to the constitutions and decrees of another Church, without their own election: and yet must this be otherwise, if Presbyterium employ a Signiory: for whereas the Apostle gave the Churches of Syria and Cilicia in charge, to keep exactly praecepta Seniorum & Apostolorum, 
Acts. 15.  The precepts of the Elders and the Apostles, it followeth in the next chapter, dog● mata decreta ab Apostolis & senioribus qui fuel rant Hierosolymis: (to keep I say) the decrees 
Act. 16.  ordained of the Apostles and Elders which were at jerusalem, because we should not think these Seniors were peculiar to those Churches. And to say again that even these Presbyteri qui fuerunt Hierosolymis, Elders which were at jerusalem, were the Eldership of that Church, were to charge the Apostles with great iniquity, in suffering rather the Elders of jerusalem than of Antioch, to debate those questions, which sprung at Antioch, and therefore above all other, required the presence and the assistance of the Antiochean signiory. No man will deny as I suppose, but aged people should be used with reverence, and as their gifts and qualities are of value, so are they to be employed by their Prince in places of greatest weight and government. Neither is it to be misliked though caete is paribus as the Lawyers say, that is: being comparable with the other they have the first preferment. So we read that Abraham committed the direction of his son to ●is elder 
Gen. 24.  servant. Moses called the Elders together, 
Exod. 17.  as witnesses of Gods mighty works. Their advise is demanded in 
judg. 8.  respect of long experience: they are assembled 
1. Reg. 12. 1. Esdr. 6.  in counsel by Rehoboam: they contribute to the Temple: and to be short, clean through the Scripture, for their wisdom, wits, and great experience are for the most part used in matters of greatest importance: but of any special office in manner of a Presbytery, I find no syllable in the Scripture. First therefore would I know, whether these Seniors were ministers, or not. If they say, they were: a great resemblance of that government remaineth yet in Cathedral Churches, which they persecute with deadly poison: although some of their company will not resign their fourth Prebend, but reckon themselves among the rest, which they call loitering and idle Lubbers: if they deny them to be ministers, first let them well consider, that whom S. Paul calleth first maiores natu, 
Acts. 20.  Elders, he afterward nameth Episcopos ad regendum Dei ecclesiam, à spiritu sancto constitutos, Bishops appointed by the holy ghost to govern the Churches of God. vers. 28. And further, to put them out of hope of any refuge, almost all the writers understand these to be Bishops. Wherefore maiores natu, Elders, being the same with Episcopi, and Episcopi being not Seniors, but Bishops, as we understand them: it followeth that the Seniors which S. Paul means, were entered into orders, which they can not abide in any case: neither can we greatly blame them, for then farewell their Presbytery. And because no man should muse why the ministers are rather termed Presbyteri, Elders, than Sacerdotes, Priests, it must be considered in respect of the jewish priesthood, which was now abolished, the name was likewise shunned among the Apostles, although quite through the scripture I can no where find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather taken for an officer, than for a minister. And that it may appear how true it is, that Presbyteri were the same which we call pastors or ministri, Pastors or Ministers, first let us conjecture by the manner of their creation. For even the same imposition of hands, which S. Paul mentioneth in 
1. Tim. 4.  creating ministers, the same Paul and Barnabas used in ordaining those which we call presbyteros, Seniors. Before 
Acts. 14.  these Seniors was an account given of all the proceedings in religion, and the success thereof 
a Acts. 21.  they were called to all assemblies, 
b Acts. 20.  they sat in counsel, 
c Acts. 15.  Pascunt gregem Domini, they feed the flock of the Lord, 
d 1. Pet. 5.  and S. Peter calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow elders. 
e Ibidem.  But for him to abide in any place or certain congregation is neither agreeing with the order of his life, nor form of his commission received. Praedicate evangelium omni creaturae, preach the gospel 
Math. 28.  to every creature. Wherefore S. Peter being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & yet no such Elder as we entreat of: it followeth that both those elders were ministers as S. Peter was, & S. Peter was no such kind of Elder as ours are. And thus much touching elders, whose office neither being described nor authority limited in the scripture, may be smothered in silence, especially in these days, wherein such cases as are referred to their arbitrement, may sooner be dispatched without them, than ended or dec●…ed by them. For my part, I mean not an●e longer to contend with shadows, seeing M. Cartwright himself after seven years study for defence of this & such like articles, can not well devise to bring them without debarring justices of their lawful jurisdiction & authority.   

Of kneeling at the Communion.  
TOuching reverent kneeling at the Communion, M. Cartwright allegeth, that by this occasion many can not be persuaded otherwise to think but that their breaden God is still adored on the altar. Whereunto I answer, that if they be not deaf, their ears may lead them to another judgement: if they hear, and yet continued in that custom, it is neither sitting nor standing in others, that can amend it, sith the ground and true occasion of their error, springs not so much by other men's example, as by their own persuasion, retaining yet a smack of that reality, which sometime they believed, and can not lightly be removed. So that in mine opinion, the very way to bring them from this error, is not to sit, as usually we do at common meat, nor to come and gad up and down the Church, as men do at the market, snatching bread here, and wine there: but with good authority to persuade them to a better judgement. For no reason it is that we to bring other from their ignorance, should detract due reverence from God's holy Sacraments. The answer to the Admonition very learnedly allegeth, that because this Sacrament is a thanksgiving for all the benefits of our redemption, therefore kneeling is the fittest site and position of the body. Master Cartwrighte replieth, that then our kneeling should come after the receiving, because in the very action our minds aught wholly to be occupied in meditations of the benefit, which opinion I could very well allow, if there were a meditation void of thankfulness. But our mouths being full, saith he, we are unfit to speak. Well reasoned surely, & like a Bachelor of Divinity. Is no man thankful unless he do express his meaning verbally? or, doth God respect our speech more than the zeal & sincerity of our heart? The end of M. Cartwrightes' meditation is, that afterward we may be the more inflamed. And I think rather that presently we may be kindled: seeing in the breaking of bread the passion of Christ being represented, ought in one moment to stir up all our powers and senses to be thankful for our deliverance out of egypt. Wherefore, as I like of meditations in receiving, so can I not allow any of that kind, which is not joined with thankfulness. And whereas grace at meat is compared with thanksgiving at the Communion (though the grossness of the comparison make me blush in his behalf, yet seeing he must be followed) I answer, the benefit not to be equal, and therefore the form & manner of thanksgiving aught to be more solemn: for in the one we give God thanks for the sustenance of our body, in the other, for the nourishing and redeeming of our souls. Wherefore as Abraham's man offended not in bowing himself, and adoring God after all things had fallen out according 
Gen. 24.  to his looking: nor the woman which adoravit prona super terram, worshipped 
2. Reg. 4.  groveling upon the earth, before the Prophet, after her son was restored to life, committed any Idolatry: nor the 
Math. 15.  Cananite, with divers others: no more do godly people in bending themselves wholly to the sacred action with the greatest zeal, devotion, and reverence that possibly they can devise, seeing that albeit God require contrition of the mind, yet doth he not refuse humility and reverence of the body, being exhibited with a dutiful and zealous intention. Was it lawful for Bersabe making suit to an earthly Prince, for a frail and transitory benefice, in●uruarese, to bow 
1. Reg. 3.  herself, and shall we be thought Idolaters, that having already obtained this benefit at the hands of our eternal God, for declaring our thankfulness by all humility? Might the Israelites cadere 
〈◊〉. Par. 20.  proni coram Domino, fall down prostrate before the Lord? josua fall down prostrate before the Ark, only in respect that it was 
jos. 7.  Arca foederis the Ark of covenant, and that 
jud. 20.  God himself promised to speak from 
Exod. 25.  thence? and should we Christians she we no kind of reverence, partaking of those mysteries, whereof the jewish observations were but shadows, and which are in very deed the pledges and seals of our redemption, having a promise annexed to the worthy receiving of them, not of speaking, but performing the work of our salvation? we read that after the majesty of God had filled the place, prostrati sacerdotes adoraverant, the Priests falling prostrate worshipped, 
〈◊〉. Para. 7.  and yet the holy Ghost working most effectually in these sacraments, we may not without great suspicion of idolatry declare the thankfulness of our hearts, with the reverend & courtesy of our knees. I marvel M. Cartwright is so void of sense, as to minister new occasions daily of detracting from due reverence: seeing all men for the most part are grown so careless of those mysteries, as rather means had need to be devised of kindling their affection, than quite extinguishing or robbing their devotion. The reverence which is outwardly exhibited to Princes in the state of policy breedeth a marvelous fear and awe in subjects minds, which may serve us for a lesson, that in ministering of the Sacrament the greater humility and reverence that is used, the more vehemently are men rapt, and lifted up in contemplation of the mystery. And the more contemptuously we repair unto that banquet, or the more basely we stand affected to that action, the lest it must needs be valued and esteemed among the common sort: the simplicity of whose conceit must needs be somewhat furthered by the judgement of their senses. S. Paul giving express commandment that no man should put on his cap or cover his head in the congregation, because that omnis vir orans aut prophetans velato 
1. Cor. 11.  capite deturpat caput suum: Every man praying or prophesying having his head covered, doth dishonest his head. Meant not as I suppose, that men should keep off their caps during the time of public prayer, and sadainly all courtesy laid apart cover their heads at the beginning of the Communion. Wherefore either they must affirm that all men may communicate, their heads being covered (which in all men's judgement viewing and perusing of the text would seem too great absurdity) or else give us leave to use our knees in sign of honour, by the same authority that S. Paul commanded the cap in token of our reverence: for as the Apostle saw no fear nor light suspicion of Idolatry to put him from the one: no more aught we upon light and vain conceits to banish & reprove the other. We read both manducaverunt, they eat, & 
Psalm. 21.  adoraverunt, they worshipped, joined in one verse together, which S. Augustine understandeth 
August. epist. 120.  of the Supper, and yet M. Cartwright will exclude quite the latter part, which in deed is the chiefest part, if therein we comprise our thankfulness, or else bring it fair and softly seven miles after for fault of easy carriage. Is this mystery of so great weight as upon contempt it bringeth judgement, 
1. Cor. 11.  and yet withal accounted of so simple value, as the receiver may use no kind of reverence? must we humble our hearts which is the greater, and not bend our knees which is the lesser? or may the knee be bent at the name of 
Phil. 2.  jesus, and yet restrained from reverence in communicating of his Sacraments? what time is more convenient to adore our saviour jesus Christ sitting on the right hand of God the father in heaven, than when the pledges of his promise & seals of our redemption are most lively represented to us? Belike if we reposed as great affiance in this Sacrament, as the Israelites did in the Ark which was of less account, when they thought it unpossible for their enemies to prevail so long as it were in presence, we should be thought to spoil God of his glory, that thus are now condemned for the signs of due obedience. If it were no Idolatry in the prophet David, Adorare 
Psal. 131.  in loco ubi steterunt pedes eius, to worship in the place where his feet stood, I cannot see, why they should be reputed such idolaters, 
Math. 26. Luke. 22. Mar. 14. 1. Cor. 11.  that worship in the place whereas to the worthy receiver is exhibited the Sacrament of his body & blood Not man is so foolish to adere the sign, but the thing itself represented by the sign. For as S. Augustine saith, while the mind yet cleaveth in these earthly things, it is more slowly quickened, but after it is once advanced from these corporal similitudes to a more spiritual and heavenvly substance, figured by these similitudes, life cometh in the very passage, and is kindled as it were with a brand of fire. But if we should always make so large allowance of our devotion, as not to worship till we had received, this flame might rather be quenched by delay, than nourished by contemplation. If a man should reason, that as lawful it is to declare the thankfulness of the mind by the actions of the body at the Communion, as at the preaching, and prove the liberty of the latter, by 1. Cor. 14. where S. Paul reporteth of the simple man, that coming into the Church, and finding the very secrets of his heart revealed, falls prostrate on his face and worshippeth God, much could not be answered. And lest diversity of reason might force a divers interpretation, the words following either lean indifferently to both, or more partially to the Communion, pronuntians 
1. Cor. 14.  quòd verè Deus in vobis sit, affirming that God is truly in you, for S. Augustine says: Signa rerum divinarum Deus esse voluit visibilia, 
August. 〈◊〉 Catec. R● cap. 26.  res autem invisibiles in illis bonorari. The signs of heavenly things, God would have to be visible, but he would have honoured in them things that be not visible. And the words of the text are very manifest: Quae videntur temp●ralie sunt, quaenon videntur 
2. Cor. 〈◊〉.  aeterna: Those things that are seen be temporal, but the things that are not seen be eternal But this forsooth in no case may be hidden, since our saviour Christ received sitting at the board with his Apostles. To this objection I can not better answer M. Cartwright, than with his own authority. And even as once a simple woman appealed from Philip king of Macedon overshot with drink, to Philip king of Macedon when he was more sober, so do I appeal from M. Cartwright carried away with the vehemency and heat of quarrel, to M. Cartwright speaking upon better ground and understanding. For in the latter end of this very treatise, he affirmeth sitting not to be so necessary, wherefore if it be lawful to invert the form which by example was prescribed, the safer way is to exchange with greater reverence than with more contempt: 〈◊〉 they are better to be thought of, that kneel at the Communion soberly, than they which wander up & down the Church disorderly, as in most of M. Cartwrights' Churches at this day we see the practice. For sure I am that continual motion and stirring of the body, must needs distemper the quiet of the mind, and quail the earnest devotion of the receiver. But some man will reply perhaps, that this rather maketh against walking than sitting, which our Saviour Christ and all the Apostles used: whereunto I answer, that albeit our Saviour Christ being driven into great straits of time and leisure, the passion drawing on so fast, as he could not finish things with such solemnity as otherwise it is more than like he would in the ministration of his supper, he after he was once set down to the eating of the paschal lamb, altered not the site and position of men's bodies, but even as the figure ended, so brought in the verity without altering any circumstance: yet is their haste and want of space, no reason, why at greater leisure we may not use a greater reverence, no more than we are bound to celebrated the supper in the night, because want of time enforced Christ to leave that precedent: and aswell may his example bind us in the one as in the other. I doubt not but the Corinthians were as forward in alleging Christ's example for supping before the sacrament, as our people are for sitting at the same. When S. Paul charged them that there was no time to communicate because that unusquisque praesumeret coenam suam ad mandus 
1. Cor. 11.  candum: every man took his supper before. But the Apostle would not be thus slight lie answered: for making this ungodly custom no better than a contempt of Christ's church, he asketh them, an domos non haberent ad manducandum? if they had not houses to eat in? Wherefore albeit in that place S. Paul, expressly name not kneeling, yet by the self same reason the supping in the Church is turned to supping at home, though Christ used both his supper and communion in one place and instant, by the same may sitting be turned into kneeling. For as the offenders in the one are reproved quia non diiudicant corpus domini, because they make no difference between the Sacrament and other common meats: so may the other be condemned for using no more reverence at the Communion than at a common table. Sure I am S. Paul was not to seek of Christ's example in this case, no more than our superintendents are in the other, and yet it would not be taken in part of payment by the Apostle nor admitted as a veil of their unreverent usage. But why stand we still upon those nice & doubtful points, seeing the rule of Paul is still to be embraced & held as a sure foundation that any thing may be received, modò honestè & secundum ordinem fiat, 
1. Cor. 14.  so it be done comely & according to order: wherefore, till they can prove in kneeling dishonesty or disorder, these fond & vain persuasions will gain but slender credit. No man I think indifferently considering the 1. Cor. 11. will be hard to grant that seeing the Apostle maketh so great difference between the sacrament & common banquets in the inward & privy examination, but some difference should be likewise put in the outward action. And to such as literally depend upon the example, let this suffice which hath already been alleged, with this addition, that as we are not bond to imitate our Saviour in girding himself with a towel laying away his garments washing his disciples feet, 
a john. 13.  to minister after supper, 
b Mark. 14.  in a parlour, 
c Luke. 22.  nor to use that kiss of peace, whereof we read 
d Rom. 16. 2. Cor. 13.  and which Caluine judgeth to have been joined and annexed to the Supper even from the Apostles time: no more are we of necessity enforced to follow the Apostles sitting, sith another site more reverent and fit to kindle and inflame our minds with true devotion may be appointed and prescribed by the Magigistrate.  
What though we read very seldom in the Scripture that the Apostles used either cap or courtesy to our Saviour Christ while he lived yet among them: was this no reason why Saint Paul might not enjoin the Corinthians to pray bareheaded after Christ was glorified and ascended: or why we may not use that comely reverence which is meet for mortal creatures? These questions are to childish for a Christian congregation, and meeter for a jewish Synagogue. Wherefore seeing many things were at the first concealed from the Apostles because they could not bear them, and the holy Ghost promised as a guide or Schoolmaster which from time to time should govern and instruct 
john. 16.  them. So doubt I not but as Tertullian sayeth, Ab illo Domini vicario ad perfectam 
Tertul. de virg. veland.  producti sumus disciplinam, we are brought to perfect discipline by that vicar of the Lord, who would not thus have suffered the people even from Christ's time hitherto (for of less antiquity I speak not) to loiter in ignorance and open Idolatry. Such cherishinges in sin may better agree with the malice of that enemy which promised to be Spiritus mendax in ore Prophetae: a lying spirit in the mouth of the Prophet, than with the love and charity of that comforter which shall continued with us, Vsque ad consummationem seculi, to the end 
john. 14. 1. Cor. 11.  of the world: As Saint Paul did altar some things, promising at his return to set other points in order, which Saint Augustine understandeth 
Epist. 118.  of that form and order of the Communion which is now observed. So doubt I not but those things being marked which are go before, it shall appear, that even the Church of Christ, both may de iure, by right, and hath de facto, in deed decreed and determined as great a matter as this without controlment. And albeit, no man hath been assistant at God's secret 
jerem. 13.  counsels. Yet if ever any were, it must be Paul who being rapt, in tertium coelum 
2. Cor. 12. Aug. epist. 118.  audivit arcana quae nemini fas est loqui: into the third heaven herded those secrets which is not lawful for any man to utter. Wherefore to conclude with Augustine, that in things indifferent there can be no better rule for a grave and sober Christian, than so to behave himself as the Church doth where he liveth, which advice was likewise given to Monicha, Saint Augustine's mother, by S. Ambrose, 
Aug. confess. lib. 6. cap. 2.  I will here content myself with that which hath been said for kneeling at the Communion, as sufficient to any reasonable person, though against such p●uish quarrelers a man can never be too well provided.   

Of Holidays.  
COncerning the lawful use of Holidays although the Answer to the Admonition hath so gravely, learnedly, & sound entreated, as scant any probability may be found by Cartwright whereby to seduce the people. Yet will I speak a word or two of the strongest oppositions, & leave the rest to your grave considerations. And first of all whereas the reply defendeth that Gnatsarah may not be proclaimed without 
Gnatsarah.  express commandment, pag. 120. let him show me by the text what express commandment good Q. Hester had for 
Hest. 8.  proclaiming Gnatsarah after she had prevented & cut off the treasons of wicked & accursed Haman. I would hear express commandments for keeping holy the day of judithes victory among the jews, not only for the present time, but in perpetuum: 
judith. 1●  for ever. What express commandment had judas with the rest of his brethren for keeping holy the feast of the altars, dedicating & instituting a holy day in remembrance of the same, ab anno in annum, from 
1. Mac●. 4  year to year. Which was not only continued till the abrogation of the law, but kept by Christ himself & honoured with his presence, 
john. 10.  wherefore although an express commandment may be found in one place, yet that is no proof why without the same, others may not keep or proclaim a holy day, we read not any fault or blame attributed to Herode for giving all his people liberty from their daily work, at the feast of his nativity, but for putting john Baptist to the sword, wherefore such dainty 
Marc. 6.  dealing in this point seemeth rather to seek a fault, than to reform an error. And whereas M. Cartwright sayeth that by this means the Christian Easter which should be continual is fettered to a few days, as well may he remove the Sabbath day, because our prayers are likewise fettered to the day, which should be continual Who seethe not in the Epistle to the Corinthians, 
1. Cor. 5.  from whence he borroweth this silly shift that the Apostle allegorically discourseth upon the spiritual Easter, & nothing detracteth from the commemoration of Christ's death & passion. The very word●, Fermentum malitiae & nequitiae, the leaven of malice and wickedness, open plainly the meaning of the letter. We may gather here the abrogation of the jewish ceremonies, but no prohibition for Christian holy days, & though we be forbidden not to feast in the old leaven. Yet are we not forbidden to keep one solemn day in the commemoration of the death of christ. If this be not guileful wresting & violent racking of the scripture, let all the world judge. By this pretty Logic we may conclude that the binding of the Levites, to serve God morning and evening, was a mean 
1. Para. 23  to make them idle all the day beside. The calling of the people together at a prescript time to hear the word of God read, was a reason why at any other time they should not read the scripture. But to let this pass, that we offend not in that fault which S. Paul reproveth in the place, which is the jewish & ceremonial observation of Easter, may appear by the which S. Augustine noteth, for whereas they did celebrated the feast of sweet bread, we keep the feast of Christ's death & passion, not counting the weeks to Whitsuntide after the manner of the jews, but reverencing the coming of the holy ghost, & if a man will but indifferently consider of the matter, he shall scant found any likelihood or resemblance between them, further than the eating of the lamb did figure Christ to come, as we in celebrating of the supper retain his death in memory. And to the ordinary objection of Dies obseruatis & tempora, you observe days 
Gal. 4.  and times, though I could with August. ad janu refer this place to prophestes & predictions by star divinity, & turn it against astrologers, which govern worldly accidents by times & constellations, or answer with S. Jerome, that it maketh nothing against the Christians holy days, yet this I say, that forasmuch as only it impugneth those that cleave to Jewish elements, it cannot be applied against our approved solemnity for the same. S. Augustine writeth very truly: Non obseruamus tempora 
Augu. ad Adimantum cap. 16.  sed significata: we observe not times but things signified. where M. Cartwright says we may as well abridge the liberty given by the .4. commandment in resting, as in working, when he shall prove that god the father's meaning was that as necessarily we should follow him in work, as sanctify his rest, we will subscribe to his opinion: for besides the sundry limitations to the rule dispersed through the Scripture to maintain the contrary, even common reason doth persuade, that the end of that commandment was the rest of the Sabbath, not the working of the common days: and all the ancient Fathers so expound it. It is no new invention, but hath been a custom very ancient, and of long time continued among God's choose people, there to erect some monument of God's mighty works where they have been achieved, that ever they might be green and fresh within men's memory, which as the Civil law reporteth, is Labilis circa tempora, slippery about times. The Israelites set stones upright 
jos. 4.  in remembrance of the water dried up: The law was graven in pillars: 
D●…. 17.  the censures were nailed to the altar, that as many as descended not of Aaron's line, might be discouraged from offering incense on the altar by the example of the 
Num. 16.  Rebels. To be short, seeing the Israelites, were commanded to engrave a monument of their deliverance from Pharaoh upon the walls, and to celebrated a yearly feast in remembrance of the same. I think how far the benefit of our redemption exceedeth and surpasseth all the rest, so much more diligent and careful should we be, either by days, or any kind of circumstance to keep it fresh in memory. For if the jewish feasts of Pentecoste and Easter were so abolished, as none other Christian solemnity might succeed and enter in their stead, I could be very precise in bolting out a reason why Saint Paul after the consummation of the law, and ending of the ceremonies, made such haste from Ephesus, Vt si possibile sibi esset diem 
Acts. 10.  Pentecostes faceret Hierosolymis, That if it were possible he might keep Pentecost at Jerusalem, and promises not to remove from thence till Pentecost or Whitsuntide 
1. Cor. 16.  were passed. These places make me think, that even upon the self same days whereon these special benefits were bestowed, as the resurrection at Easter, the coming of the holy Ghost at Whitsuntide, some notable memorial was instituted and appointed even in the Apostles time. Neither do I guess or am in this respect, without all probability, considering the circumstances both of time and place. And whereas M. Cartwright needs will wrist S. Austin's invective against multitude of ceremonies to our disputation of holidays, either he is very ignorant, as not knowing that learned father's reverent estimation of such feasts, or very peevish and malicious in forcing him to witness against that cause, which as it may appear by sundry of his works, he had in singular reputation. For discrediting of M. Cartwrightes' cause, I can use no greater force than in driving his probation to the fountain and original: for the self same place which is here objected. 〈◊〉. Cor. 5. was urged by that devilish & infamous heretic Aerius, skirmishing in the self same cause and quarrel against the holy church of christ more than a thousand years ago. For thus is he brought in speaking by Epiphanius, & uttering his 
H●r●s. 7●.  own religion. Quid est Pascha quod apud vos perficitur? rursum judaicis fabulis addicti estis, non oportet Pascha peragere, Pascha etenim nostrum Christus immolatus est. 1. Cor. 5. what is Easter which you observe? you are again addicted to jewish fables, you aught not to celebrated the feast of Easter, for Christ our passover is offered up? If this be not sound and wholesome doctrine which springeth from a venomous and poisoned Heretic of more than a thousand years continuance, I report me to the Reader.   

Of mourning for the dead.  
NOw I can not leave untouched their senseless invectives against mourning for our friends departed, being in deed warranted and confirmed by more texts of Scripture, than any of that side can bring for proof of any their unreasonable Paradoxes. That God's people have in all times and ages declared the heaviness of their minds by the wearing of their garments, appeareth Baruc. 4. where 
●a. uc. 4.  he did put off the clothing of peace, and put on the sackcloth of prayer: by Daniel, who persuaded the people to pray in fasting, sackcloth, and ashes. Dan. 9 by the. 38. of 
Daniel. 9 Esay. 38.  Esay, where Ezechias being clothed with sackcloth entered into the house of the Lord: by the Ninivites, which in sign 
jon. 3.  of mourning sat in sackcloth and ashes: by judith, which clothed herself with sackcloth: 
judit. 4. Hest. 14.  by Hester, which put off her Quéenely apparel, and put on vestures meet for mourning. By the example of Betsabe, which was not called to David's 
2. Sam. 〈◊〉  bed, till the time of mourning for her husband was expired. If these fellows can allow the mourning for our sins in a prescript kind of garment, and yet reprove the mourning for the dead, in special garments, as Heathenish and Hypocritical, they must be further pressed with Genes. 38. where Thamar putting off the garments of her widowhood, gave herself to more cheerful kind of going and wearing her apparel: with the precedent of judith, which put off the 
judit. 16.  garment of her widowhood: and specially by the advise which joab gave the woman of The●ua in these words, fain thyself to mourn, and put on mourning apparel, 
〈◊〉. Sam. 14  and be as a woman that had mourned her husband a long tyme. By which three places it doth manifestly appear that even in those days as well as now mourning in prescript apparel was allowed off. And if any man object the places above cited of sackcloth and ashes, that albeit they were used in token of contrition, yet did no man wear them as mourning garments for the dead: I prove the contrary by the example of the Princely Prophet, giving warning to all the company that attended on the corpse of Abuer to the grave, that they should 
2. Sam. 3.  put on sackcloth, and mourn at the funeral of Abner. But to these Master Cartwright will answer, that many things were granted in the law to help the people's hope, because they wanted that clear discerning of the resurrection which we have now attained. Surely this invention might carry some pretence & colour of the truth, if mourning for those which departed this life, were not rather a calling of 〈◊〉 back to the vanities of this unstable world, than a raising or stirring of us up to the contemplation of a better state. Wherefore (seeing the more plainly we discern the resurrection, the greater is our liberty) it followeth, that much more unto us, than those which lived under the law, this mourning for the dead is lawful. But who told M. Cartw. that our sight is clearer in the resurrection, than the fathers was which lived under the law? In deed Christ had not yet risen for example, whom S. Paul calleth primitias dormientium, the first fruits of them 
1. Cor. 15.  that slept, but otherwise that opinion was no less sincerely grounded before Christ's coming, than after our redemption. What help needed job to encourage and erect his hope, when he protested plainly, that his firm belief is to rise again in the latter day, be clothed with his own skin, and see God in his own flesh, concluding in those words, Quem visurus 
job. 19  sum ego & oculi mei conspecturi sunt, & non alius: reposita est haec spes mea in sinu meo, whom I myself shall see, and mine eyes shall behold, and none other for me, this hope is laid up in my bosom. A thousand places in the scripture might be alleged to convince M. Cartw. deep invention of manifest untruth, and make evident the Father's sound and perfect judgement before the coming of our saviour Christ concerning the resurrection, without either doubt or error. And as I can not deny but the faith of godly people was greatly strengthened in this article by the rising of our saviour, so was there nothing added to the soundness of their opinion, no more than his coming made those which embraced him, to think better of his power, than they did expect in hope, before they could enjoy the fruition of his presence. For even as Christ says, Abraham exultavit ut videret diem meum, vidit & gavisus est, Abraham rejoiced to see my 
john. 8.  day, he see it, and was glad. So, for mine own part I think he did rejoice to see Christ's resurrection, none otherwise than if he had at any time lived amongst his ungracious posterity. But to return unto our matter whence we have digressed: now that Scripture doth begin to fail the adversary, common reason or rather private fantasies must supply the want of learning. Two fresh arguments therefore are alleged to exclude this mourning: one, because oftentimes it happeneth, that under a mourning gown lurketh a merry heart: another, for that it seemeth dangerous by such instruments to provoke our double sorrow. Such trifling circumstances were not unfit to amplify a young man's tale in a school of Rhetoric, but how they will be accepted in the Church of Christ, for the overthrowing of a custom so ancient, godly, civil, and universally received, I refer to every man's private conscience. But to be short, I answer to the first, that by the same reason we may aswell forbid assemblies in the Church, and public prayer, because many are more busily occupied in thinking of their harvest, than hearkening to the Scripture, and though there be some greater necessity in coming to the Church than wearing mourning garments, yet seeing the one is aswell allowed of, and justifiable by the word of God, as the other, the abuse aught to be of no greater force for removing one, than another. If hypocrisy in some may condemn simplicity in others, and godly orders be neglected, because sometime under a pleasant rose there lurks a prini● canker, neither may any state be well directed, nor laws uprightly executed, for nothing is so precious in the world, not the word of God itself, but the Devil hath been bold with it, and his ministers have abused it. What soever hath been said touching abuse in other things before, may serve this turn again. And therefore to the second point I answer, that who so ever is not pinched with grief upon the very chance itself, will less be moved with the garment: and therefore as it cannot ground a sorrow unless it be procured by some other mean, no more can it increase a sorrow where greater cause is ministered of griefs by inward cogitation, than by outwards view, and by the erring of the heart, than the judgement of the eye. Wherefore if there be no stronger oppositions kept in store for a rear defence, than have marched in the foremost rank, women may keep on their mourning gowns for taking cold this winter.  
This mourning for the dead among the ancient Romans was reputed in women so great modesty, in men suché true fidelity, as the first laying her mourning weed a part within a year after her husbands death, was noted of infamy, the penalty whereof you may find ff. de his qui. The other were discredited if at any time they did not mourn the departure of their friends.   

That ministers aught to bury the dead.  
AND whereas they will not in any case permit that Ministers should bury, because no such kind of rule is found in Scripture I would know what ground or warrant they have to maintain that those Disciples of john Baptistes which buried him, 
Mark. 6.  were no ●elpers in his ministery, or that those y●ng 〈◊〉 had no ministery in the Church which buried Ananias and 
Act. 5.  〈◊〉 or that joseph ab Arimathia, (which is 〈◊〉 in the Scripture Discipulus jesu, the Disciple of jesus) had made no entrance into his ministery, when he buried his Master, 
Math. 27.  being afterward the first that ever sounded or professed the name of Christ within this Isle of Brittannie. If this will not 
Polydor. lib. 2.  serve, I prove that the body of Saint Stephen was buried by ministers, if the Apostles may be so accounted, by this plain and simple reason. The body of Stephen was buried by those 
Act. 8.  which were at Jerusalem, but all the faithful and religious people saving the Apostles only, were fl●dde for heat of persecution eod. cap. vers. 1. Ergo, the body of Stephen was buried by the Apostles. But the Priests in the law might not come near the dead: it forceth not, seeing as well this prohibition as other their injunctions being ceremonial, are dissolved and abrogated by the death of Christ. And whereas further it hath been objected that by this occasion ministers are hindered from discharge of duty, I marvel what impudency moveth these prelate's to find themselves so greatly burdened and oppressed with a deed of charity. It utteth as hea●…ly upon their shoulders, and grieveth them as sore to bury their Christian Brother in the Church, as to labour a whole day at ●he plough. I am sure David had as far to seek to direct and govern his dominions as our Ministers have to the discharging of a simple cure, and yet was 〈◊〉 neither cumbered with attending upon the corpse of Abner to the grave, nor accompanying jonathas and Saul, albeit 
2. Sam. 1. 2. Sam. 3.  upon either of them he bestowed a funeral commendation, the original whereof Master Cartwright had rather draw from Thucydides a Paynime, than from so many other learned and godly Bishops as have used that solemnity.   

Of women's veils.  
Much after this sort they reason against women's veils at their coming to Church after their childbedde, which they say import some dishonest act going before, which is very false, ●ith only feebleness of sight and weakness of body is the reason why neither they can behold the light, nor endure the piercing of the air. I think even those women which chief favour and promote their cause, will in this respect become their adversaries. I marvel that Rebecca feared not this report nor suspicion of dishonesty, when at the first sight of her husband, she took her veil, or Susanna casting on 
〈◊〉. 34.  a veil when she least respected the malice of her enemies in defence of her good name and innocency. These are but scarecrow●s, and can drive away none but such as know not a wisp of straw from a gad of steel. But all their modesty is not yet discovered, for after their untemperate discourses against women's veils, they leap into their sheeets, and enter so profoundly into women's covert dealings (in very deed altogether unfitting and unmeet for common speech, much more for preachers utterance) as chaste ears can hardly abide the vanity of their curious and uncivil reprehension.   

Of interrogatories ministered to Infants.  
I Will not here blot paper with confuting all their childish cavillations about Godfathers and Godmothers in baptism. First they take away the lawfulness of the interrogation before they can reprove the Answerer of presumption, which they shall never do, so long as God's word giveth full assurance, that both the jews before they were baptized by john confessed their sins in public, which could not be without some interrogation: and certain questions 
Math. 〈◊〉. 〈◊〉. 8.  were deinaunded likewise of the 〈◊〉 before he was baptized. If they can allow these interrogations better in m●…, than children, I answer, that seeing by their flashly parents fault they got their fall, by their spiritual parents promise' they must be restored: and as they fallen not by themselves, so they can not rise without the help of others. Read S. Augustine de Nup. 
August. de rupt. & Concupis. lib. 2. ●a. 29.  & Concupis. Lib. 2. Cap 29. and there shall you find, that, Qui per sua non possunt, per corda & ora gestantium Diabolo renunciant: they which by themselves cannot, do by the hearts and mouths of such as carry them, renounce the Devil. The same August. epist 106. proveth that both by 
Aug. epist. 106.  authority of the Scripture and tradition of the Church from the spring of Christianity, children have always answered by their sureties, when they could not promise' their own perseverance in future, by reason of their infirmities in present. This liberty is given too wards in law during their minority, much more to members of Christ's congregation in their state of infancy. It is like enough the parents of the blind man would have answered for him, if he had been under age, as may be gathered by their words: He hath 
john. 9  age, let him answer for himself. And by as good reason, if it please th●m, may our Preachers give parents of blind children, concey●ed and born in original sin, licence to make answer, and to the little Innocentes, quia aetatem non habent●… respondere per alios, because they have not age, to answer by others. This plain renouncing of the Devil at the sacrament of baptism by these silly Infants, is alleged as an argument invincible to resute the heresy of Pelagius the heretic, denying original sin, and urged by Saint Augustine as Apostolical, with such vehemency of spirit and assurance of the victory, as if all the world were not able to dissolve it. So he saith in another place, that mysterium credulitatis in 
August. de baptis. contra Donat.  paru●lis per eorum responsionem à quibus gestantur impletur, The mystery of belief in Infants is fulfilled by the answering of them of whom they are carried. Tertullian setteth this most godly custom as 
Tertul.  the strongest battery against their peevish ignorance which can brook nothing in the Church, but what is literally and add verbum expressed in the scripture. Saint Ba●… mentioneth this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Ba●ill.  that is, to renounce Satan and his Angels. Saint Ambr●se expounding the place of baptism, Colloss. 2. useth 
A●bro. super Epis●…lam 〈◊〉 Col●…ap. 2.  these words, Haec inquit commonent, ut pers●uerent in abrenunciatione pompae & prestigiarum Sat●anae: repeat hinc quid sis interrogatus: recognosce quid responderis: renunciasti mundo & operibus eius etc. These do admonish that they should persist in renouncing of the pomp and deceits of Satan: call to mind from hence what thou waste asked: remember what thou answeredst: thou renouncedst the world, and the works thereof. Saint Jerome 
Hieronim. contra Lucifer.  saith not, that it was toying or dallying, but Solennè in laua●hro post Trinitatis confessionem interrogare, credis sanctam Ecclesiam? etc. That it was usual in baptism, after the confession of the Trinity, to ask, dost thou believe the holy Church? etc. And Saint Cyprian reporteth, 
Cyprian.  that the Novatians among all their innovations dared not exclude this ceremony from baptism.   

Of the sign of the the Crosse.  
AS for signum crucis, the sign of the cross, which you ●oath in baptism, ●sque ad nauseam, as though you would vomit at it, I say no more but with Tertullian, that it was una ex praecipuis diffe●…n 
〈◊〉 Apo.  iis inter I●deos & Christianos, One of the chiefest differences betwixt jews and ●…istians: With Cyprian ●…ifying in 
Cyprian.  his ●yme, that those which were baptized, were signed with the sign of the cross: And la●●e of all, with learned Augustine, Present signo cru●is P●ganitatem obmutes●e●●, 
●●g●st in Que●●. ●o●i ●esta. 114.  nec audere mutire ●b reverentiam Christian● maiestatis, that Paganism is put to silence, the sign of the cross being present, and that it dare not mutter for the reverence of Christian majesty.   

Of Fasting.  
THe question of fasting is in all points as profoundly handled as this other merchandise: surely it is so simply true that Princes may command a fast upon any just occasion, and thereby bind the conscience of the disobedient, as pointing to the texts of Scripture with my finger, whereby it doth most evidently appear, as. 2. Paralipo. 20. Esdras. 8. 
2. Chro. 2● 1. Esd. 8. Hester. 4. jonas. 3.  Hester. 4. jonas. 3. a●d divers others. But some could be content to fast, if they were not tied to certain meats and diets, alleging Saint Paul for the indifferency of meats, which I grant to be very true, so that no lawful Magistrate command or ordain the contrary, for then this liberty is 〈◊〉 a servitude, and we that before were left at large, are brought within the compass of Christian obedience. 〈◊〉 abstayned from beans, because they were somewhat windy, and 〈◊〉 the ●●●yne, and so ●●e many in our days abstain from sundry dishes, not for superstition, but to subdue the flesh. No man forbeareth wine because he thinketh it to be unclean, but because it is res luxuriosa, a thing that stirreth 
Prou. 20.  unto wantonness. In which respect it seemeth men and women in the law, what time they sanctified themselves, 
Num. 6.  were prohibited to taste thereof. Shall we call the Rechabites superstitious fools, for using the prescript and limited kind of abstinence even against the persuasion of the Prophet, whom God himself commended for their invincible 
jere. 35.  and worthy constanc●e? or condemn the Prophet Daniel of too much scrupulositi●, for preferring sua legumina regiis dapibus, his pulse before the kings 
Dani. 1.  dainty dishes? Not, Saint Austin hath already put us out of doubt, that Multi non ves●untur carnibus, nec tamen immunda●●as suber●…osè putant, many eat not flesh, and yet they think them not superstitiously to be unclean. This liberty in eating, drinking, wearing of apparel, obeying Magistrates, and almost whatsoever else commoth in their fingering, discrieth so what contempt of public order, all their actions are directed.   

Of Singing.  
TOuching singing, if a man may quietly debate this matter, why should they so greatly grudge at it, which the Prophet David hath so much commended? The Psalms and books of the Kings are to well stored of texts of confirmation for me to travel in the repetition. Surely if this be so ungodly an occupation as we are taught, both the. 4000 Levites which did nothing else but canere 
1. Para. 2  in organis quae David fecit ad canendum, sing on the instruments which David made to sing on, spent their time unthriftily. And David was as much to blame, who after all his wars were ended, as josephus witnesseth, Vario genere carminum 
josep. lib. 7 cap. 10. A● tiq jud.  odas in bonorem Dei compos●it, instrumentisque mus●cis comparatis, docuit Levitas ad pulsum eorum laudes Dei dec●ntare, tam Sab●●tis di●bus, quàm in caeieris festivitatibus: In divers kinds of verses made hymns to the honour of God, and preparing musical instruments, taught the Levites at the sound of them, to sing praises unto God, as well on the Sabbath days, as at other feasts: and judith was as ill an housewife for persuading 
judith. 16  men to begin to sing in 〈◊〉, and other instruments the new song. It was as great an oversight in Ez●chias to appoint so many singers and Musicians with cymbals, vyals, and haps, in the house of God, at the commandment of David, G●d the King's S●●r, and ●…than the prophet, which are all three sufficient patterns of our conformity. But 
1. Para. 29  they say, our minds are withdrawn from weighing of the ditty by sweetness of the note. Hereunto I answer, that Ehseus was of an other judgement, when he thought himself to be greatly quickened, and lifted up in his prophecy by the harmony of a good Musician. And Saul 
1. Reg. 3.  by experience found the contrary, the text reporting that when the evil spirit came upon Saul, David took an harp and played with his hand, and Saul was refreshed and was eased: for the evil spirit departed 
1. Sam. 1●  from him. Wherefore if Music have such force in daunting evil spirits, it hath (I doubt not) as great power in suppressing ill affections, and therefore might find greater favour than to be expelled & thrust out of the Church with so great extremity. Of plain and simple 〈◊〉 though it be to simple for the house o● God, M Cartwright can well enough allow, marry of this exquisite and perfect cunning, though it be a special gift of God, he can conceive no liking. But seeing that both himself doth think it greatly for his credit, & somewhat for surderance of the cause, wherein he travaileth to deck his tale with flowers and ornaments of Rhetoric, scythe cunning saying, and cunning singing are all one in effect, & Aaron is commended for using the one in his legal ministery, I found no warrant to reprove the other in the ministery of the gospel And if any answer that this skill of music is more tolerable in any other place than in the Church, whensoever they shall prove that either Christ or any of the ancient fathers were of the judgement, I will subscribe to their opinion. Such aught the singing to be in the Church as may well be herded & conceived by the people, which limitati● being well observed, it maketh no matter how many lavish tongues utter their cankered venom against so laudable & godly an exercise. The best is, nothing is usually sung in the Church, but what the people hath by rote, & therefore need we the less to fear their want of edification, so long as the scriptures are distinctly read, & the Psalms treateably & in good order sounded. In the mean time it may be noted, that singing men are nothing so much beholding unto them, as they were to Ezechias, for whereas he (as the scripture witnesseth) spoke comfortably to as many as had knowledge to sing unto the lord. They 
2. Chro. 30  rail on them, & slander them in the most opprobrious & contemptuous manner, that possibly can be devised, & as hardly doth this order agreed with the counsel of the wise man, Musi●am non impedies, thou shalt 
Eccles. 32.  not hinder Music. But forsooth this pricksong is not verbally or literally commanded in the Gospel, & therefore may not be allowed. Whereunto I answer, that being not ceremonial it is sufficient for any Christian being clear & free from the Manichies opinion, that the old testament hath approved it. Marry put the case that in neither of them both either this or other rights & ceremonies of the Church be expressly mentioned, must we therefore strait & in all post haste reject them? By what express scripture did Abel, No, Abraham, Moses, & other of the ancient fathers, before the law was published, build altars, & offer sacrifice unto the Lord upon private zeal without any general commandment? By what text of scripture did the jews abstain in all their meats from eating of that sinew, which shrunk in jacobs' thigh after he had struggled & wrestled 
Gen. 32.  with the Angel? By what express commandment did Elias build an Altar only upon twelve stones in remembrance 
1. Reg. 18.  of the twelve children of jacob? And to be short, what ground or warrant of the scripture had those Rechabites which forbore the taste of wine by solemn vow, not at their heavenly & everlasting, but earthly & mortal fathers 
H●●r●m. 35  bidding: what warning had the three wise men to offer Aurum, gold, Thus & Mirram, incense and myrrh, or Magdalene for 
Math. 2.  anointing Christ's blessed fleet: N●chodemus 
Luke. 7. john. 19  to imbaul●…e his glorious body, or the people to spread their garments in the way as our Saviour went to Jerusalem? 
Mark. 11.  I doubt not but such precise correctors, would have made some quarrel against those zealous ministers, & have cried out with judas against such wasteful prodigality: 
john. 12.  but then should they descry by Christ's acceptance, how pleasant oftentimes our proffers are though the present be of simple value. These things were devised by those godly people to glorify our saviours bo●y, without commandment & these ceremonies which are now established in the Church are devised to none other end, but to garnish and adorn his ministery, wherefore sith it doth by this appear, that Chris● sometimes accepteth somethings which himself gave not in charge, as oftentimes he did among the Kings of juda, neither the béesomes nor the sunffers which M. Cartwright hath borrowed out of the tabernacle shall ever be able to extinguish the liberty & freedom of the Gospel. By what other authority than the force & strength of faith was the woman encouraged to hope for health if once she might but touch the hem of 
Mark. 5.  Christ our saviours vesture? What scripture had those godly Christians to maintain 
Act. 8.  their care about the corpse of Stephan, seeing Christ commanded that disciple which would have buried his father, that he should suffer the dead to bury the 
Math. 8.  dead? By what express commandment did the Apostles receive the charity and 
Act. 4.  benevolence of the people, and dispose it at their own arbitr●…t, appoint Deacons for the ●asing of their ministery, call 
Act. 6.  a counsel for resolving of the question that arose de suffocato & sanguine of strangled 
Act. 15.  and Houd, bind women to the covering of their heads, mislike of eating common 
1. Cor. 11.  meats before the ministration of 
1. Cor. 11. 1. Cor. 16. 1. Tim. 〈◊〉.  the Supper, make contribution for the faithful, to appoint widows for the benefit of the Church? to take order for meat offered up to Idols, and a thousand 
1. Cor. 8.  other precedents which would be rather tedious than profitable to the reader. For where S. Paul without any warrant of that scripture, as he sayeth himself, determineth their state to be most happy which abide in true virginity, if any man allege the latter end in defence of that particular where he affirmeth that he hath the spirit of God, by the same reason will I defend as much as now is called in question, sith the same spirit is assured to the faithful as a guide and schoolmaster, not for a month or two, but to the end of the world. But no way shall this matter sooner be decided, than if we should examine how 
john. 14.  exactly these instructors keep the letter of the Scripture, that would prescribe so strait a diet for all the world to follow & yet be clear enough themselves from fasting and from prayer, or at lest such prayer as God hath promised to accept, being void of love and charity. For surely it is not like that they are guilty in their conscience of breaking any jot, which take upon them to reform both religion & discipline quite through all the realm. Our saviour Christ forbade his disciples to possess gold or silver, or two coats, & 
Math. 10.  yet is there never a one of these refourmers, but if he were thoroughly ●●fted, in his storehouse he would be found to have both gold, silver and three coats. Christ had no house wherein to shroud his head, 
Math. 8.  and they have houses and possessions to maintain their brotherhood. Our saviour charged his disciples not to premeditate what they should answer, and they continually study upon their problems. The Apostles might neither call any man 
Math. 23.  Father upon earth, nor themselves be called Masters: but with our people is neither rule nor order unless they be accounted both Masters and Fathers too, how unnaturally or uncourteously soever they bear and behave themselves. Christ taught none other kind of prayer than that which we usually term the Pater 
Math. 6.  noster, but these will pray at pleasure, and be guided only by their private motion. The prophet isaiah demandeth in the person of God what house can be built to 
●●ay. 66.  him. Solomon sayeth, that the heaven of heavens cannot contain the Lord, much 
1. Beg. 8.  less the house that he builded unto him. Christ when he went up to pray, went up into the mount alone. He bade us shut our 
Math. 14.  chamber doors when we gave ourselves to prayer & contemplation. He ministered 
Math. 6.  his supper in a parlour. He appeared to his disciples after his resurrection not in a 
Mark. 14.  temple but in a dining chamber. The time 
john. 20.  is promised in the Scripture when neither in this mount nor at Jerusalem the true worshippers shall adore but in spirit and truth, that is, men's prayers shall not be tied to any certain place but be left at liberty to every go●ly conscience: the Apostles after the Ascension came together, 
john. 4.  not in a temple but in a parlour. 
Act. 1.  God dwelleth not in temples made with hands: and to conclude, Saint john describing 
Act. 7.  the holy City could find no Temple in it. These things standing 
Apoc. 21.  thus by warrant of the scripture, I mar●…yle with what conscience our brethren can assemble in an open Church, and not rather pray in hedges, as a number do of late in I●…gton and other towns adherent to the City. Thus may a man refute the godlyest orders that are now observed in the Church, if every text unfitly applied may be allowed for a sound and pithy argument against the government and direction of a state. But to go forward in that order which I have begun, to the supper of the Lord no women were admitted, and yet from our sacraments they are not now excluded. Why refuse they not all Lawyers and judges, because there is but Legislator & judex unus, qui perdere 
jacob. 4.  & liberare potest, one Lawyer and judge which can save & deliver? Why have they many readers and instructors, seeing as S. james says, unus est magister n●ster, one 
jacob. 3.  is our master, non est necesse ut nos doceat aliquis, unctio enim eius docebit nos, There is no need that any teach us, for his holy spirit shall teach us? And jeremy prophesying of this time, saith, Non d●c●bit quisquam 
Hier. 31.  proximum suum & fratrem, dicens cognosce dominum quia omnes scient me, à maiore usque ad maiorem, No man shall teach his neighbour or brother, saying, know the Lord, for all men shall know me from the lest to the greatest. Why cell they not their goods 
Ma●. 19  and lands, and give them to the poor? why give they not away to every one 
Luke. 6.  that asketh, and lend without requiring of the principal? why invite they to their feasts and banquets their brethren, 
Luke. 14.  friends, and kinsfolks, which is forbidden? why go they not like friars barefoot? 
Esay. 20. Luke. 7.  why bury they not without the City? why make they weekly their provision on the Saturday for all the six days following, being forbidden to be solliciti 
Math. 6.  in crastinmu, careful for to morrow? why pray they not without ceasing? why will 
Luke. 18.  they needs be retained in service by Peers & noble men, seeing the Apostle forbiddeth 
1. Cor. 8.  ministers to be servi bominum, servants of men? Why doth Caluine require a declaration of our faith in baptism, & the 
Calu. Instit. lib. 4. cap. 3. sect. 5.  child to be sent home again with thanksgiving, whereas no such order is commanded in the scripture? why go ministers to law with other brethren, seeing as S. Aug. 
August. ●pist. 48.  saith, Apostolorum nullus de iure suo litigavit, none of the Apostles contended for his right? why do they communicate fasting, which 
Luk. 22.  Christ with his Apostles did after the supper? why keep they Sabbath on the Sunday, which Christ observed according to the first institution on the Saturday? why feed they not on toads, serpents, and unclean beasts, as well as others, sith omne quod vivit nobis est in 
Gen. 9  cibum, what soever liveth is meat for us? Wherefore to conclude, whereas these with many other things expressed in the letter are omitted by these refourmers, & a multitude of other substituted in their rooms, which are not to be feund in scripture, & yet as they think Gods commandments not impeached or broken, seeing they allege none express commandment for many things above rehearsed, which notwithstanding were not unrewarded at the hands of god, whereunto also I may a●ioine S. Paul his resolution, ne fidelis maritus uxorem 
1. Cor. 7.  rel●…quat infidelen, that a faithful husband may not leave his unbelieving wife. Moses gathering a bunch of Isope when he was commanded 
Exod. 12.  to sprinkle that posts with blood. jethros offering of sacrifice: Moses joining of other 
Exod. 18.  in commission with himself without commandment, whereas only he had warrant from almighty God, eodem cap. And last of all, his breaking of those very table● (wherein God himself had written) only upon a zeal and great displeasure conceived upon the people's ignorance. 
Exod. ●2.  last of all, seeing the Aposrles being straightly charged by the words of their commission, to baptize all Nations in the name of the father of the son, and of the 
Math. 28.  holy Ghost, did notwithstanding upon great respect and consideration, as it should seem, baptize in the name of Christ. So 
Acts. 19  Paul purified himself after the jewish manner in the temple without any warrant. 
Acts. 21.  Whereof ●othe are diligently to be observed by those that truly follow Christ's line in the obedience of the Gospel. I think for my part the ●iuill Magistrate may command whatsoever is not repugnant to the word of God, both 
Luke. 1●. August. de T●in. lib. 7, cap. 4.  for that we read in Luke. He that is not agayust us, is with us. And as S. Augustine saith, Licuit loquendi & disputand● necessitate, tres personas dicere, non quia scriptura dicit, sed quia non contradicit, ●t was lawful through necessity of speaking & disputing, to say there be three people, not because the scripture saith so, but because it saith not against it. These things being well considered, let these breeders of distension now remember how many instruments of Christ's spiritual building they have condemned of corrupt religion, I mean those learned father's Cranmer and Ridley, which neither ran without sending, 
jere. 23. john. 〈◊〉.  broke into the fold refusing the door & ordinary mean of calling, spoiled Aaron of his priesthood, burned incense 
Num. 16. 1. ●ara●. 〈◊〉.  without commission, supported the Ark without commandment, or with wicken Donatus cre●ted temple against temple, altar against altar. Aswell may they deface the●…emorte in the Calendar, as blot their worthy credit with malice and surmised slander. But if these points now called into controversy, were neither impediments in their course, nor stays to their profession, if the degree and ●…diction of an Archbishop were no hindrance to B. Cranmer, in the end of his worldly pilgrimage, nor a Rochet sat so hard on B. Ridley his shoulders, but he was able with the same to climb even to the highest step of Martyrdom, if the priests gown which he ware even to his death, were changed into the rob mentioned in the Revelation, and his Tippet turned into a crown of immortality: to he short, if these garments were thought not unworthy to be worn at the wedding of the lamb, and the greatest part of these which watered the profession of their faith with streams of blood, acknowledged the Bishop's due pre-eminence, Christened with godfathers & interrogations, buried the dead, preached funeral sermons, ministered the Communion kneeling, and to be short, strictly and exactly performed all things prescribed in the book of common prayer, (which opprobriously they term a very unperfect book, picked out of the Popish dunghill) we must require some respite for a time to stay & suspend our judgement upon these grave & learned examples, till equal proof may purchase equal credit. Some of this company (as I suppose) in Queen Mary's reign was for a time content to forbear the pleasure of their country, till they might enjoy the liberty of their conscience Then was none other doctrine preached than that which at this present is impugned, wherefore either they were then blind & ignorant confessors, or at that least pernicious & vainglorious hypocrites: either the doctrine which they professed in those days was erroneous, or else the articles now undiscreetly published are seditious. The scripture saith it is bonum & 
Psal. 133.  iucundum habitare fratres in unum, a good & pleasant thing for brethren to dwell together. Christ compareth himself with a hen which gathereth her chickens together, not with 〈◊〉 kite which scattereth & severeth them a sunder. Albina Israel came together as it had been one man with the same mind & counsel, not 
I●●. 10.  with as many opinions as people. The whole fraternity of those which believed at the first had but one heart & one soul: the 
Acts. 〈◊〉.  holy Ghost found all the Disciples vnanimes in domo, all with one accord in one place, 
Acts. 〈◊〉.  not praying under hedges. S. Paul requireth unity of mind and understanding, 
1. Cor. 1.  because the fullness of the law is charity, not hatred, backebyting, and 
Rom. 13.  slandering. The same Apostle teacheth that all authority is from God, not from Antichrist, and he will be the author of peace and quietness, not of quarrels and disorder. We know how unluckelie Roboam sped in forsaking his grave and ancient Counsel, and following those lusty younkers, which led him by the level of their rash conceit, not by the certainty and assurance of his countries vantage. Such wrangling interpreters can not derive their pedigree by lineal descent from the God of peace. It is now to late after long experience to basell men's eyes with shows and seeming verities. S. Jerome calleth it a childish praise (as in deed it is) which can not be attained without abasing other men's reputation. It is folly far them to strive against the stream, or spurn against the prick, wherefore I will here make an end, wishing that all quarrels set apart, all private grudges quite forgotten, all ambitious ostentation and aspiring unto credit now removed, they will ground themselves upon the rock, and not be shaken with every blast and puff of doctrine. If they be the children of Abraham, let them trace their father's steps: if they be Eagles, let them not forsake the body, which is the Church of Christ. Practice must be linked with preaching, and the time not wasted in bain and childish questions: let them not be curious in trifles, and reckless in more weighty causes. They must beware of inquiring after other men's affairs, and negligence in discharge of their own vocation. They must acknowledge a duty to their superiors, and presume not too far of their rusty talon. They must continued in servant prayer with hearty contrition, and not refuse these means which God hath appointed for subduing of our unbridled & untamed affections. Let them content themselves with their own estate, and climb not high for fear of a great fall. So may they find the narrow way, if they trust their guides, by humble knocking be received into everlasting bliss, if they keep the wedding garment of charity, where shall be life without death, truth without error, and felicity without disturbance, one fold, and one shepherd, in perfect unity for ever & ever.   
Amen.   

Faults escaped in the Print.  
Pag. 74. li. 9 for universus read universalis.  
Pag. 85. lin. 17. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Pag. 93. lin. 11. to being given, add, to Samuel the Prophet.  
Pag. 109. lin. 10. for Ghost, read holy Ghost.