¶ An answer to a certain Libel entitled, An admonition to the Parliament, By JOHN WHITGIFTE, D. of Divinity. 1. COR. 8.2. If any man think that he knoweth any thing, he knoweth nothing yet as he aught to know. 1. COR. 11.16. If any man be contentious, we have no such custom, neither the Churches of God. GALA. 5.26. Let us not be desirous of vain glory, provoking one another, envying one another. ¶ Imprinted at London, by Henry Bynneman, for Humphrey Toy. Anno. 1572. ¶ To his loving Nurie the Christian Church of England. I W. a member and minister of the same, wisheth peace in Christ, and continuance of his glorious gospel, even to the world's end. THere be divers things, & especially five, that when I first took this labour in hand, had almost utterly dissuaded me from the same. First, because I do with all my heart hate contention and strife, and especially in matters of religion, among such as profess the self same Gospel. Secondly, for that I feared greatly lest some slander might redound to the Gospel by this open contention, seeing that God is not the author of contention or confusion, but of peace. Thirdly, I doubted whether this kind of dealing by writing, might minister matter to the common adversaries of the Gospel, to rejoice and glory, and to flatter themselves the more in their damnable errors. Fourthly I, greatly suspected the slanderous reports of the backbiter and of the unlearned tongue▪ the 〈◊〉 because he loveth to speak evil, and hear evil of all those that be not in all points inclinable to his fancy, whereof I have great experience, being myself most unjustly slandered by that viperous kinds of men: the other, because they be not able to judge of controversies according to learning and knowledge, and therefore are ruled by affection, & carried headlong with blind zeal, into divers sinister judgements & erroneous opinions. lastly, because I know sundry (in all respects) worthy men, much more able to deal in such matters, than I am. But when I considered my duty towards God, to his Church, and to our most gracious Lady and sovereign Elizabeth her Majesty (by whose ministery God hath given his Gospel free passage unto us) the first stop and hindrance was answered. For I thought that, that duty aught not to be omitted for any such cause, seeing God and not man, shall be my judge: and also that not he which defendeth the truth, and confuseth errors, but he that impugneth the truth, and spreadeth sects, is the author of contention. Likewise when I remembered the it was no new thing to have contentions, sects, & schisms in the Church of Christ, (especially when it enjoyeth external peace) and that we had manifest examples thereof from time to time, (first in Peter, & Paul. ad Gala. 2. Paul & Barnabas, Acto. 15: then in the Church of the Corinthians. 1. Cor. 1. and .3. Afterwards betwixt the oriental Church & occidental Church, touching Easter & such like matters: Betwixt the Bishops of Aphrica and the Bishops of Italy, for rebaptising of heretics: & sundry times, yea usually in the external peace of the church, as may be more at large seen in Eusebius, Lib. 4. eccle. histo. ca 6. & lib. 5. ca 24.25.26. & li. 8. etc. Likewise in Ruffinus li. 1. ca 1. In Zozom. Li. 6. ca 4. In Basilius magnus epist. 61. ad fratres & Episcopas in accident: & epist. 69. and in sundry other ancient and learned histories and writers. For the second point I was satisfied, for I thought, that, that could be no slander to this Church which by the malice of Satan hath been practised in all Churches even since the ascension of Christ. Thirdly when I perceived the these men against whom I now writ, did agreed with the adversaries in defacing the state of religion, the order of common prayers, the ministery, the sacraments, the kind of government. etc. used and allowed in this realm of England, and that in as opprobrious & spiteful manner as the adversaries do: likewise that they seek to overthrow the self same pillars of this Church with the adversaries (although not by the self same means) I thought that the confutation and overthrow of the one should be the confutation & overthrow of the other, and therefore the adversaries to have small cause in deed of rejoicing. Against backbiters, slanderers, and unlearned tongues, I shall by God's grace arm myself with patience, for their talk is no sufficient cause for a man to abstain from doing his duty. To conclude, I, (although the unworthiest and unméetest of a great number) was bold to take upon me this enterprise, partly to show, that the book called the Admonition, is not such, but that it may easily be answered, and especially to satisfy mine own conscience: for I considered that if no man had taken upon him the envy of the common sort, in withstanding the enterprises & proceedings of the Anabaptists when they began in Germany, Anabaptisme had overrun those Churches & utterly destroyed them. These were the reasons that satisfied the former objections, and especially moved me to take upon me this labour: wherewith, if I can also satisfy others, I have my desire: if not, yet have I done my duty, and satisfied mine own conscience. And for asmuch as the matter toucheth the state of the whole Church of England, I thought it most meet to dedicated this my book, rather unto the same generally, than to any one particular member thereof: protesting that if I have affirmed any thing therein, that by learning and good reasons may be proved erroneous, I will reform the same, for I wholly submit it to the rule of God's word, and the judgement of those that he learned, discrete, & wise. The Lord bless thee (oh dear spouse of Christ) with the continuance of his Gospel, of the queens Majesty, and of godly peace and quietness. Amen. A brief examination of the reasons used in the book, called an Admonition to the Parliament. FIrst, in that book the scripture is most untolerably abused, and unlearnedly applied, quoted only in their margin to delude both such, as for lack of learning, can not, and such, as either for slothfulness or some prejudicate opinion, will not, examine the same: as I have particularly declared in my answer following. Secondly their proofs consist especially of these arguments. The first is ab eo quod est secundum quid, ad id quod simplicitorest as, such and such things were not in the Apostles time, Ergo they aught not to be now. Which kind of argument is very deceitful, and the mother and wellspring of many both old and new schisms: of old, as of them that called themselves Apostolicos, and of the Aërians: of new, as of Anabaptists, who considering neither the diversity of times concerning the external ecclesiastical policy, nor the true liberty of the christian religion in extern rites and ceremonies, in matters neither commanded nor forbidden in God's law, nor the authority of Christian magistrates in the Christian congregation, concerning the same have boldly enterprised to stir up many and heinous errors: For if these reasons should take place: the Apostles used it not, Ergo it is not lawful for us to use it: or this either: they did it, Ergo we must needs do it: then no Christians may have any place to abide in: they may have no Christian Princes: no ministration of sacraments in Churches and such like: for the Apostles had no place to abide in, they had no Christian Princes to govern them, no churches to minister sacraments in. etc. Likewise we must have all things common: we must depart with all our possessions when we be converted to the Gospel: baptize abroad in the fields: minister the communion in private houses only: be always under the cross and under Tyrants, and such like: For the Apostles had all things common, departed from their possessions, baptised abroad in fields, ministered the communion in private houses, were always under persecutors and Tyrants. etc. 2. Another kind of argument is much like unto this, and is taken ab authoritate negatinè, which in matters of salvation and damnation holdeth when we reason ab authoritate scripturae, from the authority of the scripture, but not else: For this argument (it is not commanded in the scripture to be done nor there expressed, Ergo it aught not to be done) is so far out of the way and so erroneous, that it is not tolerable: for it taketh away the most part of all due circumstances, without the which either after one manner or other, the very institutions of Christ cannot be observed: For how is it possible to receive the holy Communion, but either sitting, standing, knéelling, walking, or lying: either at one time or other: in the morning, or at night: before meat, or after meat: clothed or naked: in this place or in that place. etc. and yet none of these circumstances are in scripture commanded, or by necessary collection may thereof be gathered: the same is to be said of the observation of times, of common prayers, and other convenient and necessary orders in the Church. If this argument were good, than all good laws and ordinances made for the advancing of true religion, and establishing of good orders, were to be abolished, which were the very root and wellspring of stubborness, obstinacy, sedition, disobedience, and confusion. 3. The third kind of argument is called petitio principij, which is when a man frameth unto himself principles of his own devise, grounded neither upon authority, neither yet upon substantial reason, and then upon the same will conclude his purpose: which is vit ●●sissimum gen●● argumentands: a very erroneous kind of reasoning as these men do in using these two false principles: the one, when they say, that to be invented by an Antichristian Pope which was not so invented: the other, when they say that nothing may be used in the Church of Christ which was invented by the Pope, or used in the Pope's Church: which can not be true, as in sundry places of the book I have declared. The self same reasons moved the Aërians to forsake the order of the Church, and to command their Disciples to do the contrary of that that the Church did. We borrow good laws of the Gentiles, and we use the Churches, Bells, Pulpits, and many other things used of Papists. etc. 4. The fourth kind of reason is, of negatives by comparison: as this, Priests and Ministers are to be known by their doctrine, not by their apparel, Ergo they aught not to have distinct apparel from other men. This argument followeth not, for negatives by comparison are not simply to be understanded, but by the way comparison: And therefore of the former sentence thus we may conclude, that the apparel is not to be esteemed as a note of difference in comparison to learning & doctrine, and yet a note. As when Paul saith that Chryst sent him not to baptize, but to preach the Gospel: 1 Cor. 1. And God by his Prophet I will have mercy, and not sacrifice. Ose. 6. and Mat. 9 5. The fift is ab eo quod est non causam ut causam ponere, when that is taken for the cause of any thing, which is not the cause: as when they condemn the book of common prayer, and a prescript form of service, because (as they say) it maintaineth an unlearned (or as they term it) a reading ministery, when as the book is not the cause of it, neither yet a prescript form of prayer, but either the parties themselves that be unlearned, or they that do admit them, or else both. This kind of argument is usual in the Admonition. There be other unlearned and unskilful reasons used in this book, which may easily be discerned even of children: and therefore I here omit them. Thus much I thought good generally to writ, which being duly considered, the book itself needeth no other kind of confutation. To the Christian Reader. I Am not ignorant to what dangers (especially of uncharitable & slanderous tongues) I have made myself subject by taking upon me this work: notwithstanding my reaconing is made, and I have armed myself against the worst, being taught so to do by the opprobrious speech of divers, who as busy bodies intermeddling in other men's matters more than it becometh them, do thereof judge most unchristianly, and report most untruly: believing as partial judges, whatsoever is reported, howsoever falsely and unjustly. But as I with all my heart for my part forgive them, and wish unto them more Christian hearts, indifferent ears, and charitable mouths. So do I exhort thee (Christian reader) to abstain from all such rancour, and other partial and sinister affections in reading of this my book: And think of me as of one that to speak the truth, to testify his conscience, to maintain the peace and quietness of the Church, to withstand erroneous opinions, or contentious doctrine, will neither spare his labour nor his fame: and yet not so stiffly addicted to his own opinion, but that he can be contented to submit himself to better authority and reasons than he himself hath. And I beseech thee receive this admonition at my hand: Try before thou trust: believe not lightly every report: as thou hast two ears, so use them both: condemn no man before he be heard: abstain from speaking evil of any when he is not present to make thee answer, (for that is a great injury:) respect not the person, but the cause, and let not every pretenced zeal carry thee headlong thou knowest not whether: and suspend thy judgement of this book, until thou hast advisedly and indifferently red the same. Correction of faults escaped in this book. In the end of the Epistle dedicatory, for (O dear spouse) read (O dear spouse of Christ) Folio. 23. line. 8. for est. read sunt. Fol. 32. lin. 34. for the trusteth read he trusteth. Fol. 33. lin. 24. for are not come, read, are not scarce come. Fol. 42. lin. 20. for all do not so, read, but all do not so. Fol. 73. lin. 23. for Anthomum, read, Antoninum. Fol. 104. lin. 20. for baptised by faith, read, baptised faith. Fol. 115. lin. 26. in these words, put out (in.) Fol. 211. lin. 2. not the charge, put out one (the) Fol. 287. in the margin, for 1. Tim. 1.2. read, 1. Tim. 5.2. Fol. 231. lin. 26. for by changing, read, the changing. Fol. 232. lin. 11. for pulleth, read, poulleth. Fol. 242. lin. 8. for disobedience, read, obedience. Fol. 244. in the margin for 1. Tim. 1.2. read, 1. Tim. 3.2. In gualter's epistle in latin lin. 9 for Non read, Nam. and lin. 17. for episculor, read, exosculor, and lin. 30. for rogabant, read, rogabat. In the same epistle in english, line. 3. for only, read, old. In the 5. page and 4. line of the answer to the Pamphlets, for impurity, read, impunity. ¶ An Exhortation to such as be in authority and have the government of the Church committed unto them, whether they be Civil or Ecclesiastical Magistrates. Considering the strangeness of the time, the variety of men's minds, and the marvelous, inclinations in the common sort of persons (especially where the gospel is most preached) to embrace new invented doctrines and opinions, though they tend to the disturbing of the quiet state of the Church, the discrediting and defacing of such as be in authority, and the maintaining of licentiousness and lewd liberty: I thought it good to set before your eyes the practices of the anabaptists, their conditions and qualities, the kind and manner of their beginnings and proceedings, before the broaching of their manifold and horrible heresies, to the intent that you understanding the same, may the rather in time take heed to such as proceed in like manner: lest they being suffered too long, burst out to work the same effect. I accuse none, only I suspect the authors of this admonition, & their fautors: What cause I have so to do, I refer to yourselves to judge, after that I have set forth unto you the anabaptistical practices, even as I have learned in the writings of such famous and learned men, as had themselves experience of them, when they first began in Germany, and did both personally reason with them, and afterwards very learnedly writ against them: neither will I in this point writ one word, which I have not mine author to show for. Bulling adverse Anabap. fol. 1. 1 first Anabaptisme tendeth to this end, that (in these places where the Gospel hath been for a time preached, and where Churches be reformed) the Gospel may be hindered, the churches disquieted, the simple brought to doubt of the religion that hath been taught them: contentious and unquiet minds may have matter to work on, the preaching of the Gospel become odious: finally that magistrates and such as be in authority, may be contemned and despised of their subjects and inferiors. Idem. fol. 1.11.18.87.102.244. 2 Secondly they bitterly inveighed against ministers and preachers of the Gospel, saying that they were not ordinarily and lawfully called to the ministery, because they were called by the Magistrate, and not by the people: that they preached not the Gospel truly, that they were Scribes and Pharisees: that they had not those things which Pause required in a minister. 1. Timo. 3. That they did not themselves those things, which they taught unto other: that they had stipends, and laboured not, and therefore were ministers of the belly: That they could not teach truly, because they had great livings, and lived wealthily and pleasantly: that they used not their authority in excommunication, that they attributed too much unto the Magistrate. Fol. 9 18. 3 thirdly, the whole reformation that was then in the Church displeased them, as not spiritual enough and perfect. For the Sacraments were not (as they said) sincerely ministered, things were not reduced to the apostolic Church, Excommunication not rightly used, no amendment of life appeared since the preaching of the Gospel: therefore the Church then reformed, no more the true Church of Christ, than was the Papistical church. 4 Fourthly, Fol. 9.18.77. they had their private and secret conventicles, and did divide and separate themselves from the Church, neither would they communicate with such as were not of their sect, either in prayers, Sacraments, or hearing the word. 5 Fifthly, Fol. 1. they counted all them as wicked and reprobate, which were not of their sect. 6 Sixthly, Fol. 10. they pretended in all their doings, the glory of God, the edifying of the Church, and the purity of the Gospel. 7 They earnestly cried out against pride, Fol. 11.17. gluttony. etc. They spoke much of mortification: they pretended great gravity: they sighed much: they seldom or never laughed: they were very austere in reprehending: they spoke gloriously: To be short, Magna & varia erat ipsorum hypocrisis, they were great hypocrites, thereby to win authority to their heresy, among the simple and ignorant people. 8 If they were at any time punished for their errors, Fol. 11. they greatly complained, that nothing was used but violence, that the truth was oppressed, that innocent and godly men which would have all things reformed, according to the word of God, could not be heard, nor have liberty to speak. That Zuinglius stopped their mouths, and defended his cause, not by the word of God, but by the authority of the magistrate. 9 They found great fault with the baptizing of children, Folly 10.214 and ceremonies used in the same: But afterward did utterly condemn it. 10 They taught that the civil magistrate hath no authority in Ecclesiastical matters, Folly 19 and that he aught not to meddle in causes of religion and faith. Fol. 19.95.242. 11 That no man aught to be compelled to faith, and to religion. Folly 178. 12 That Christians aught to punish faults not with imprisonment, not with the sword, or corporal punishment, but only with excommunication. Fol. 11.242. 13 They complained much of persecution. Fol. 11. 14 They bragged that they would defend their cause not only with words, but with the shedding of their blood also. Fol. 17.77. 15 Their whole intent was to make a separation and a schism, and to withdraw men from their ordinary Churches and pastors, and therefore most odiously they inveighed against such pastors, and sought by all means to discredit them. Fol. 18. 16 There was no stay in them, but daily they invented new opinions, and did run from error to error. Fo. 78.244 17 They were very stubborn and wilful, which they called constancy: they were wayward and froward, without all humanity, they judged and condemned all other men. Fol. 78. 18 They sought to overthrow common weals, and states of government. Fol. 79. 19 They gave honour and reverence to none, and they used to speak to such as were in authority without any signification of honour, neither would they call men by their titles, and they answered churlishly. Folly 85. 20 They attributed much unto themselves, & pleased themselves very well, other men they contemned, and therefore their minds were full of pride and contempt. Fol. 88 21 They went not to preach in such places where the Gospel was not planted, but only they insinuated themselves into these places, wherein the Gospel had been diligently preached: and where there were godly and quiet men: there they made a stir, they raised up factions and bred discord. 22 They sought to be free from all laws, Fol. 95. and to do what they list. 23 They were animated by crafty & subtle Papists, Fol. 11. which did seek the overthrow of the Gospel, and the restoring of papism. 24 To be short, Fol. 11. the people had them in great admiration, because of their hypocrisy and straightness of life, and such as were of contentious natures joined with them, and commended their doings. These were the manners, conditions, practices, and proceedings of the Anabaptists in Germany, before they uttered their seditious and monstrous heresies. I leave the application hereof to your wisdom's, who easily can conjecture, what kind of men they be that come nearest to those steps. Only I desire you to be circumspect, and to understand, that Anabaptisme (which usually followeth the preaching of the Gospel) is g●●●tly to be feared in this Church of England, and almost plainly professed in this Admonition, the authors whereof agree with them in these forenamed practices and qualities. Moreover it may also please you to consider the conditions and practices of the Donatists, who divided themselves from the congregation, and had their peculiar Churches, or rather Conventicles, in Africa: They taught also that all other Churches were spotted and impure, because of their Ministers. Finally, that there aught to be no compulsion used in matters of Religion and saith, and that none should be punished for their conscience. To conclude, these men ●●atly join with the Papists, and by the self same assertions, bend their force against this Church of England. For, first, the Papists affirm that we are not the true Church, not, that we have not so much as the outward face and show of the true Church. And so do these men almost in flat and plain terms. 2 Secondly the Papists say, that we have no ministery, no Bishops, no Pastors, because they be not rightly and canonically called to these functions: the self same do these men affirm. 3 Thirdly, the Papists say, that our Sacraments be not rightly ministered: and so say they likewise. 4 Fourthly, the Papists wholly condemn our book of Common prayers, set out by public authority, and the whole order of our service: In that point these men do fully join with them also, for they condemn it wholly, and that with most bitterness. 5 Fiftly, the Papists would not have the Scriptures read in the Church to the people: no more would they. For they say, reading is not feeding, but as evil as playing upon a stage, and worse too. 6. Sixtly, the Papists deny the civil Magistrate to have any authority in Ecclesiastical matters: and so do they. 7 To be short, the Papists refuse to come to our Church, to communicate with us in the Lord's supper: and these men would not have them by laws and punishment compelled there unto. Hereby it is manifest, that the Papists and they jointly seek to shake, nay to overthrow the self same foundations, grounds, and pillars of our Church, although not by the self same instruments and engines. Wherefore it is time to awake out of sleep, and to draw out the sword of discipline, to provide that laws which be general and made for uniformity, aswell of doctrine as Ceremonies, be generally and universally observed: that those which according to their conscience and duty execute them, be maintained, and not discouraged, either boldly to defend the religion and kind of government in this Realm established, or else (if you can) to reform and better the same: for it can not be, but that this freedom given unto men, to obey and disobey what they list, to speak what they list, against whom they list, and where they list, to broche what opinions and doctrine they list, must in the end burst out into some strange and dangerous effect. The Lord both grant unto you that be Magistrates, the spirit of government, and to all other that be Subjects, the spirit of true obedience. Amen. The preface of the Admonition. To the godly Readers, Grace and peace from God. etc. TWo treatises ye have here ensuing (beloved in Christ) which ye must read without a ●. Thess 5.21. jam. 1.19 20. jam. 2 1. partiality or blind affection. For otherwise you shall neither see their meaning: nor refrain yourselves from rashly condemning of them without just cause. For certain men there are of great countenance, which will not lightly like of them, because they principally concern their persons and unjust dealings: whose credit is great, and whose friends are many, we mean the lordly Lords, Archbishops, bishops, suffragans, Deans, Doctors, Archdeacon's, chancellors, and the rest of that proud generation, whose kingdom must down, hold they never so hard: because their tyrannous Lordship can not stand b Math. 15.23. Luc. 16.15. with Christ's kingdom. And it is the special mischief of our English Church, and the chief cause of backwardness, and of all breach and dissension. For they whose authority is c Math. 20.25.26. Math. 23.8.9.10. Marc. 10.42.43. Luc 22.15 etc. forbidden by Christ, will have their stroke without their fellow servants, yea, though ungraciously, cruelly & Pope-like they take upon them to d Math. 24.48.49. beat them, and that for their own childish Articles, being for the most part, against the manifest truth of God: First, by experience their rigour hath too plainly appeared ever since their wicked reign, and specially for the space of these five or six years last passed together. Of the enormities, which with such rigour they maintain, these treatises do in part make mention, justly craving redress thereof. But the matters do require a larger discourse. Only the authors of these, thought it their parts to admonish you at this time, of those inconveniences which men seem not to think upon, and which without reformation, can not but increase further dissension: the one part being proud, pontifical, and tyrannous: and the word of God for the other part express and manifest, as if it pleased the state to examine the matters, it would be evident. And would to god, that free conference in these matters might be had. For howsoever learned & many they seem to be, they should & may in this realm find enough, to match them and shame them to, if they hold on as they have begun. And out of this realm they have all the best reformed churches throughout Christendom against them. But in a few words to say what we mean. Either must we have a e Math. 9.37.38. Ephesi. 4.11.12. right ministery of God, and a right f Mat. 18.15.16.17. government of his church, according to the scriptures set up (both which we lack) or else there can be no right religion, nor yet for contempt thereof can g pro. 29 18. God's plagues be from us any while differred. Amo●. 8.11.12. etc. Ma. 21.23. &c 1. Cor. 11.30. And therefore though they link in together, & slanderously charge poor men (whom they have made poor) with grievous faults, calling them Puritans, worse than the Donatists, exasperating & setting on, such as be in authority against them: having hitherto miserably handled them with revilings deprivations, imprisonements, banishmentes, & such like extremities, yet is these poor men's cause never the h Mat. 10.16.26. worse: nor these challengers the better: nor God his i Esai. 59.1. hand the further of, to link in with his against them: nor you (christian brethren) must never the rather without examination k Exod. 23.1.2. Math. 7.1.2. jam. 4.11.12. condemn them. But thankfully take this taste which God by these treatises offereth you, & weigh them by the word of god, and do your endeavour, every one in his l 1. Cor. 5.20. 1. Cor. 7.27. calling, to promote his cause. And let us all with more m Psalm 50.15. Math. 7.7. 1. Tim. 2.1.2. earnest prayer than we are wont, earnestly commend it to God his blessing, and namely that it will please him by his spirit, to lighten the heart of our most gracious sovereign, and the rest in authority, to the benefit of his small flock, and the overthrow of their proud enemies, that godliness may by them proceed in peace, and God his glory thorough Jesus Christ, be thoroughly advanced. Which we call God to witness, is our only labour and suit. And so presently, we leave you: hearty beseeching God to grant it. Amen. An answer to the Preface of the Admonition. THESE TWO treatises contained in this admonition, as they be void of sound learning, so are they full of blind affection, and stuffed with uncharitable and unchristian terms and phrases: wherefore it is to be feared, that they proceed not of love, but of hatred, not of zeal, but of malice, not of humility, but of arrogancy, not of minds desirous to reform, but of stomachs seeking to deform and confound, that which is in due form and order by lawful authority established. For what charitable, zealous, and humble spirit, would so spitefully and slanderously speak of their brethren, whose doctrine is pure, whose zeal is fervent, whose suffering for the Gospel hath been in time of trial, comparable with any man's that now liveth: who have also painfully taught the word of God in this realm, and do at this day, and by whose ministery the Gospel hath taken root, and is come to that increase that now (God be thanked) appeareth. Surely these opprobrious terms, proud generation, tyrannous lordships, ungracious, cruel, Popelike, wicked reign, proud enemies. etc. applied to brethren, proceed not from the humble and mild spirit of GOD, but from the proud and arrogant spirit of Satan. Therefore by this unseemly preface it may appear, from what spirit the rest of this admonition springeth. Touching the cruelty and rigeure these men complain of, I shall need to speak little, being manifest to all that be not with sinister affections blinded, that lack of severity is the principal cause of their licentious liberty. But who seeth not their hypocrisy, which would make the world believe that they are persecuted when they be with too much lenity punished for their untolerable contempt of good laws, and other disordered dealings? Nay such is their perverseness, or rather arrogancy, that if they be debarred but of the lest part of their will and desire, by and by they cry out of cruelty and persecution. It is to be doubted what these men will do when persecution cometh in deed, which now make so much of a little or rather of nothing. As for this great brag, For how so ever learned and many they seem to be, they should and may in this realm find enough to match them, and shame them too, if they hold on as they have begun, Satis arroganter dictum est: And verifieth that to be true, that is commonly spoken of these kind of men, that is, that they contemn all other in comparison of themselves: that they think themselves only zealous, only learned etc. But it is possible they may be matched, and I know no man of learning afraid to encounter with them, either by word or writing. Touching the ministery and government of the Church, what faults there is to be therein found, we shall understand when we come to their reasons. God grant us humble and meek spirits, that godly unity may be maintained in the Church. One thing I must desire thee to note (gentle reader) (wherein the folly of these men marvelously appeareth) how they have painted the margin of their book, with quoting of scriptures, as though all were Scripture they writ, when as in deed they abuse both the Scripture and thee: For what one place of scripture is in all this preface alleged to any purpose, and yet how many is there quoted? To prove that we must read these two Treatises without partiality or blind affection, here is noted in the margin. 1. Thess. 5. vers. 21. James. 1. James. 2. The place to the Thessalonians is this, Try all things, and keep that which is good. The place of the first of James is this, Wherefore my dear brethren, let every man be swift to hear, slow to speak, and slow to wrath: And the second place of James is this, My brethren, have not the faith of our Lord jesus Christ in respect of persons. And to what purpose are these places alleged? What prove they? Or what need is there to allege them? These Apostles in these places speak not of railing libels, but of hearing the word of God, and judging of matters of faith according to the truth, and not to the persons. To prove that tyrannous lordship can not stand with Christ's kingdom, they allege the .15. of Mat. and Luc. 16. The place in the 15. of Mat. vers. 23. is this, But he answered her not a word. Then came to him his disciples, and besought him, saying: Send her away for she crieth after us. In the sixteenth of Luke it is thus: Then he said unto them, ye are they which justify yourselves before men, but God knoweth your hearts: for that which is highly esteemed among men, is abomination in the sight of god. I would gladly know how their assertion, and these two texts hung together. I allow not tyrannous Lordship to stand with Christ's kingdom: But it may well enough for any thing in these two places to the contrary. Tyrannous Lordship is not esteemed among men, but hated. To prove that they whose authority is forbidden by Christ, will have their stroke without their fellow servants, etc. is quoted, Math. 20. Math. 23. Mark. 10. Luke. 22. In the .20. of Math. it is thus written, Ye know that the lords of the Gentiles have domination over them etc. In the .23. of Matthew. But be ye not called Rabbi, for one is your doctor or teacher, to wit, Christ. The places in Mark and Luke be all one with that in the 20. of Matthew. The conclusion that is gathered of these places is very dark and general: they should● have declared who they be that have this authority forbidden, and what the authority is. Touching these places alleged in the 20. of Mat. 10. of Mar. 22. of Luke, Musculus and divers other learned men think, that they extend not only to the Apostles and men of the Clergy, as we call them, but to all Christians, of what state soever they be. And it is the common opinion of all writers, that these words of Chryst do not condemn superiority, Lordship, or any such like authority, but the ambitious desire of the same, and the tyrannical usage thereof. Musculus expounding these places saith in this sort: Whosoever will be great among you. etc. He saith not, no man aught to be chief among you, which he should have said, if it had not been lawful in the kingdom of God for some to be great and chief, or if it had been necessary, that all should have been in all things equal: the Celestial spirits are not equal, the stars be not equal, the Apostles themselves were not equal: Peter is found in many places to have been chief among the rest, which we do not deny. Therefore this is not Christ's meaning to have none great or chief among Christians, seeing the very necessity of our state requireth that some be superiors and betters, so far is it from being repugnant to charity. In a common weal it is necessary that some should excel other; so is it in a well ordered family: In like manner there must be in the Church governors, precedents, rulers, of whom Paul maketh mention. Ro. 12. 1. Cor. 12. Heb. 13. As there is also in the body some principal members, some inferior. etc. Therefore Christ doth not require that in his kingdom all should be equal, but this he doth require, that none should desire to be great, or to be thought and counted chief. Hitherto Musculus. Which interpretation must needs be true, else we may say, that Christ in this place rejecteth and disalloweth the Princes and Magistrates of the Gentiles, and also forbiddeth the same among Christians, which is false and anabaptistical. Likewise the same Musculus saith, that christ teacheth in this place, what he aught to be in deed that desireth to bear rule over other, to wit, that he aught to be a servant to other, that is (as he doth interpret it) to profit other, and to serve for the commodity of other, for though the name of a prince and of a lord be a name of honour and dignity, yet is it the office of a prince & lord to serve those which be under them in governing of them carefully, and in providing for their wealth and peace. Moreover the Greek words that christ useth in all these places, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do signify to rule with oppression, and to rule as a man list. Furthermore Christ doth not say, that no man shall be great among them or bear rule, but he saith: Quicunque volverit inter vos magnus fieri. etc. He that desireth to be great among you. etc. To conclude, it is manifest that in Matthew and Mark, he reproveth the ambition of the sons of Zebedie, who ambitiously desired the one to sit on his right hand, the other on his left. And in Luke the ambition of the rest of the Apostles, who contended among themselves which of them should be greatest. So that it is plain, that these places suppress ambition and desire of rule, in all kind of men: and not superiority, not magistracy, not jurisdiction in any kind of persons. Touching the place in the .23 of Mat. where christ said unto his disciples, Be not you called Rabbi, call no man father, be not called masters. Who is so ignorant, to think that Christ forbiddeth by these words one Christian man to call another, lord, master, father? shall not children call their parent's father? shall not scholars call their teacher, master? And shall not servants call him master, under whose government they are? Is it not lawful for one to call an other master, doctor, father, lord. & c? Paul (notwithstanding these words of Christ) 1. Cor. 4. calleth himself their father: and. 1. Ti. 2. he calleth himself the doctor of the Gentiles. Wherefore it is manifest that these names be not here prohibited, much less the offices: but only the pharisaical, ambitious, and arrogant affection of superiority: As it is also manifest by this that followeth: Who so ever exalteth himself. etc. And surely as Christ condemneth here the ambitious affection of such as ambitiously desire these names of superiority, so doth he in like manner condemn those who be so puffed up with pride and arrogancy, that they contemn and disdain to call men in authority by the titles of their offices: For pride, contempt and arrogancy, is, as well in refusing to give honour and reverence, as it is in ambitious desiring the same. But the chief purpose of Christ in this place is, to teach us not so to depend upon men, as though it were not lawful to break their decrees, or to decline from their authority: For there is one only Father, Lord, and master, to whom we are so bound, that by no means we may decline at any time from his precepts. These places therefore may be aptly alleged against the pride, tyranny, and ambition of the Bishop of Rome, which seeketh tyrannically to rule, and not to profit: But it maketh nothing at all against the lawful authority of any other in any state or condition of men. How aptly that place of the .24. of Matthew, But if the evil servant shall say in his heart. etc. is alleged, let all men judge. I think it forbiddeth not to punish such as break good laws. But Lord how these men are beaten, which do as they list, say what they list, and that with rejoicing thereto: that is, if they be no otherwise beaten than hitherto they have been, they will not only with schisms and factions tear in sunder this Church of England, but in time overthrow the whole state of the common wealth. To prove that either we must have a right ministery of God, and a right government of his Church, according to the Scriptures set up. etc. or else there can be no right religion. etc. is alleged the ninth of Matth. the fourth to the Ephe. and the eighteenth of Math. In the ninth of Mat. the place they allege is this, Surely the harvest is great, but the labourers be few: wherefore. etc. In the fourth to the Ephe. He therefore gave some to be Apostle. etc. In the eighteenth of Matthew, If thy brother trespass against thee. etc. The first place declareth that Ministers of the words are necessary in Christ's Church. The second, that there is divers kinds and degrees of them. And the third showeth an order of correcting secret sins, and private offences, and meddleth not with those that be open and known to other. Now therefore consider to what purpose those places be noted in the margente, and how little they prove that which is concluded. As for all the rest of the places of Scripture that followeth noted in the margin of this preface, I know not to what purpose they be alleged, but only for vainglory to blear the eyes of the ignorant people, and to make them believe that all that which is written in this book, is nothing else, but Scripture itself. They have dealt very subtly, to coat the places only, and not to set them down in plain words, for by this means they think that of the most part it shall never be understanded, how unaptly, and to what small purpose they be alleged. This name Puritan is very aptly given to these men, not because they be pure no more than were the Heretics called Cathari, but because they think themselves to be mundiores cateris, more pure than others, as Cathari did, and separate themselves from all other Churches and congregations as spotted and defiled. Because also they suppose the Church which they have devised to be without all impurity. An answer to the admonition. Admonition. Sing that nothing in this mortal life is more diligently to be sought for, and carefully to be looked unto a 2. Reg. 23. 2. Chro. 17. 2. Chro. 29.30.31. Psal. 132.2.3.4. Mat. 21.12. johan. 2.15. than the restitution of true religion & reformation of God's church: it shall be your parts (dearly beloved) in this present Parliament assembled, as much as in you lieth to promote the same, and to employ your whole labour and study, not only in abandoning all Popish remnants both in ceremonies & regiment, but also in bringing in and placing in God's church those things only, which the Lord himself b Deute. 4.2. Deut. 12.32. in his word commandeth. Because it is not enough to take pains in taking away evil, c Psal. 37.27. Rom. 12.9. but also to be occupied in placing good in the stead thereof. Now because many men see not all things, and the d 1. Cor. 2.14. world in this respect is marvelously blinded, it hath been thought good to proffer to your godly considerations a true platform of a Church reformed, to the end that it being laid before your eyes, to behold the great unlikeness between it & this our English church: you may learn either with perfect e Psalm. 31.6. Psal. 13 9.22 hatred to detest the one, and with singular love to embrace, and careful endeavour to plant the other: or else to be without excuse before f johan. 15.21 the majesty of our God, who (for the discharge of our conscience, and manifestation of his truth) hath by us revealed unto you at this present, the sincerity and simplicity of his Gospel. Not that you should either g 1. Tim 3.8. wilfully with stand, or ungraciously tread h Math. 7.6. the same under your feet, for God doth not disclose his will to any such end, but that you should yet now at the length with all your main and might, endeavour that Chryst (whose i Math. 11.31. easy yoke and light burden we have of long time cast of from us) might rule and reign in his Church by the sceptre of his word only. Answer. I Will not answer words, but matter, nor bore affirmations or negations, but reasons: and therefore in as few words as I can, I will comprehend many lines. But before I enter into their reasons, I think it not amiss to examine that assertion which is the chief and principal ground (so far as I can gather) of their Book: that is, that those things only are to be placed in the Church, which the Lord himself in his word commandeth: As though they should say, nothing is to be tolerated in the Church of christ, touching either doctrine, order, ceremonies, discipline, or government, except it he expressed in the word of God. And therefore the most of their arguments in this book be taken ab authoritate negatiuè, which by the rules of Logic prove nothing at all. It is most true, that nothing aught to be tolerated in the Church, as necessary unto salvation, or as an article of faith, except it be expressly contained in the word of God, or may manifestly thereof be gathered: and therefore we utterly condemn & reject Transubstantiation, the sacrifice of the Mass, the authority of the bishop of Rome, worshipping of Images, etc. And in this case an argument taken Ab authoritate Scripturae negatiuè, is most strong: As for example: It is not to be found in Scripture, that the Bishop of Rome aught to be the head of the Church, and therefore it is not necessary to salvation, to believe that he aught to be the head of the Church. etc. It is also true, that nothing in ceremonies, order, discipline, or government in the Church is to be suffered, being against the word of God: And therefore we reject all ceremonies, wherein there is any opinion to salvation, worshipping of God, or merit: As creeping to the cross, holy bread, holy water, holy candle. etc. But, that no ceremony, order, discipline, or kind of government may be in the Church, except the same be expressed in the word of God, is a great absurdity, and breedeth many inconveniences. The Scripture hath not prescribed any place or time wherein or when the Lords Supper should be celebrated, neither yet in what manner. The Scripture hath not appointed what time or where the congregation shall meet for common prayer, and for the hearing of the word of God, neither yet any discipline for the correcting of such as shall contemn the same. The scripture hath not appointed what day in the week should be most meet for the Sabbath day, whether Saturday, which is the jews Sabbath, or the day now observed, which was appointed by the church. The Scripture hath not determined what form is to be used in Matrimony, what words, what prayers, what exhortations. The Scripture speaketh not one word of standing, sitting, or kneeling at the Communion, of meeting in Churches, fields, or houses, to hear the word of God: of preaching in pulpits, chairs, or otherwise: of baptizing in fontes, in basins, or rivers: openly or privately, at home, or in the church, every day in the week, or on the Sabbath day only. And yet no man (as I suppose) is so simple to think that the Church hath no authority to take order in these matters. I pray you what ment Saint Paul in the .1. Corinth. 14. after he had prescribed certain orders unto them to be observed in the Church, thus generally to conclude? Omnia decenter & ordine fiant, Let all things be done decently and in order. Doth he not there give unto them authority to make orders in the Church, so that all things he done in order and decently? The best interpreters do understand this as a general rule given unto the church to examine her traditions and constitutions by: And therefore without all doubt their judgement is, that the Church hath authority in external things to make orders and appoint laws, not expressed in the word of GOD, so that this rule of the Apostle be observed. Now if either godly Counsels or ancient fathers were any thing at all regarded of these men (as they be not, such is their arrogancy) this controversy might soon be decided. For the most ancient fathers and best learned, as justinus Martyr, Irenaeus, Tertulian, Cyprian and other do expressly declare, that even from the Apostles time, the Church hath always had authority in such matters, and hath observed divers orders & ceremonies not once mentioned in the word of God. That notable learned father Augustine hath divers sayings touching this matter worthy to be noted. In his Epistle ad Casulanum. 86 he sayeth thus: In his rebus de quibus nihil certi statuit scriptura divina, mos populi Dei, vel instituta maiorum, pro lege tenenda est. In those things wherein the holy Scripture hath determined no certainty, the custom of the people of God and the traditions or decrees of our forefathers, are to be holden for a law. Whereby it is manifest, that those things may be retained in the Church, which are not expressed in the Scripture. In the same Epistle he reporteth the answer that Ambrose made unto him, being demanded whether it were lawful to fast on the Sabbath day, or not to fast, seeing that among the Churches there was some diversity in this point. Quando hi● sum (saith he) non ieiuno Sabbato quando, Romae sum, iei●no Sabbato: & ad quamcunque ecclesiam veneritis, eius morem seruate, si pati scandalum non vultis aut f●cere. When I am here, I fast not on the Sabbath, when I am at Rome I do fast on the Sabbath: and to what Church soever you come, keep the custom thereof, if you will neither suffer offence nor give offence. The whole Epistle is worthy of reading. That which he writeth in his Epistle Ad januarium .118. is a most plain declaration of his judgement in this matter: Illa autem quae non scripta sed tradita custodimus, quae quidem toto terrarum orb obseruantur, dantur intelligi, vel ab ipsis Apostolis, vel plenarijs concilijs, quorum est in ecclesia saluberrima authoritas, commendata atque statuta retineri, sicuti quod Domini passio & resurrectio, & ascensio in coelum, & adventus de coelo Spiritus sancti anniversaria solennitate celebrantur, & si quid aliud tale occurrerit, quod servatur ab universa quacunque se diffundit ecclesia, Those things which be not written, but kept by tradition, which are observed thorough the whole world, are to be understanded either to be delivered unto us from the Apostles themselves, or else decreed by general Counsels, whose authority is great in the Church, as that we yearly with solemnity celebrated, the passion of the Lord and his resurrection, his ascension into heaven, and the coming of the holy Ghost, and if there be any other thing that is observed of the whole Church. And again, Quod neque contra fidem neque contra bonos mores iniungitur, indifferenter est habendum; & pro eorum inter quos vivitur societate seruandum est, That which is enjoined, being neither against faith nor good manners, is to be counted indifferent; and to be observed as the society of those with whom we live requireth. In the same epistle answering this question (whether upon the Thursday before Easter, the lords Supper should be celebrated in the morning, or at night, because Christ did institute this sacrament, and deliver the same to his disciples after Supper) he giveth these three rules worthy to be noted, the first is this, If the holy Scripture prescribe any thing to be done, there is no doubt but that must be observed, as it is there prescribed. The second is this, That if any thing be universally observed of the whole Church (not repugnant to the Scriptures) (for so he meaneth) not to keep that, or to reason of that is madness. The third, If it be not universally observed but diversly in divers Churches: Faciat quisque qu●d in ●a ecclesia in qua venit invenerit▪ Let every man do as he findeth in that church in to the which he cometh: mod● non sit contra fidem aut contra mores▪ So that it be not against faith or good manners. For so he adds. In the same Epistle again he saith, That the Lord hath not in scripture declared in what order and manner his Supper should be celebrated, but left that to his disciples. And in his hundred and nineteen Ad januarium: In those things (saith he) that be diversly observed in divers places, this rule as most profitable is to be kept, that those things which be not against faith, neither good manners, and make something to exhort unto a better life, wheresoever they are instituted, we aught not only not to disallow them, but to praise them, and to follow them. By all these places of this learned father it is evident, that it hath been received from time to time as a certain troth, that the Church of Christ hath authority to ordain and constitute as shall be necessary in those things before of me rehearsed. For a further proof hereof, I could allege, that ancient and learned father justinus Martyr in his second Apology pro Christianis, and in his book of questions. Tertullian in his book De corona militis. Basile also in his .63. Epistle written to the ministers in Neocesaria▪ Eusebius libr. 5. Ecclesiasti. histor. cap. 25. &. 26. and divers other, but I omit them for brevity sake. Neither do I allege these learned Fathers, because I think their authority any thing at all prevaileth with the authors of the Libel, but fo● the wise, discreet, humble and learned, whose humility and wisdom will not suffer them to despise the judgements of so learned and godly fathers. But I trust master calvin's judgement will weigh something with them, who in his Institutions Cap. 13. Sects. 31. C. 32. speaking of Traditions, saith on this sort. Because the LORD hath both faithfully and plainly comprehended and declared in the holy scriptures, the whole sum of true righteousness, and all the parts of the true woorshipping of him, and what so ever is necessary unto salvation, therefore in those things he is only to be heard as a master or teacher: But because in external discipline and ceremonies, he would not particularly prescribe what we aught to follow, because he foresaw that this depended upon the state and condition of the time, neither did judge one form or manner to be agreeable to all ages: here we must have respect to those general rules which he gave, that according to them might be examined such things as the necessity of the Church requireth to be commanded for order and decency. Finally, because in these things he hath expressed nothing, (for that they are neither necessary to salvation, and may be diversly applied to the edifying of the church according to the manner and custom of every country and age,) Therefore as the commodity of the Church requireth, and as shall be thought convenient, both the old may be abrogated, and new appointed. I grant that we must not rashly nor often, nor for every light cause make innovations. But what hurteth, and what edifieth, Charity will best judge, which if we will suffer too be the moderatrix, all shall be safe and well. Now it is the office of Christian people with a free conscience, without Superstition, with a godly mind, and ready and willing to obey, to observe those things which are appointed according to this rule, not to contemn them, nor negligentely to omit them, so far off aught they to be from breaking them openly through disdain and contumacy. But thou wilt say, what liberty of conscience can there be in so precise and straight observing of them? Truly the liberty of conscience may well stand with it, if we shall consider that these Laws and decrees to the which we are bound, be not perpetual, or such as are not to be abrogated: but only external rudiments of man's infirmities: whereof, notwithstanding we all stand not in need, yet we all use them because one of us is mutually bound to an other, to nourish love and Charity among ourselves. This we may learn in the examples used before. What? doth religion consist in a woman's veil, that by no means she may go abroad bore headed? Or is the commandment touching her silence, such as it may not be broken without wickedness? or is there any mystery in kneeling, or in burying the dead, that may not be omitted without great offence? no truly. For if such hast be required of a woman to help her neighbour, that she can have no leisure to cover her head, she doth not offend though she run out bore headed. And there is a time and place, when and where it is as meet for her to speak, as it is else where to hold her peace. Him also to pray standing, which being letted with some disease, can not kneel, there is nothing forbiddeth. To be short, it is better in time to bury the dead, than to tarry for a winding sheet, or some to carry him, until he stink above the ground. But there is somewhat even in those things which the custom of Religion, laws, and decrees, humanity itself, and the rule of modesty willeth us to do, and to take heed of, wherein, if we shall through ignorance and forgetfulness offend, there is no sin committed: But if thorough contempt or contumacy, it is to be reproved. In like manner it skilleth not what days be appointed, what hours, what manner of places touching the building, what Psalms are to be sung this day or that day: And yet there must certain days be appointed, and certain hours, and a place meet to receive all if we have any respect to keep unity and peace. For what confusion were it, and of how great contentions and brawlings the seed and cause, if every man as he listeth, might altar and change those things which pertain to the common state: Seeing that it would never be brought to pass, that one thing could please all men, if such matters were left indifferent, and committed to every man's arbitrement: now if any man repine or grudge, and will here seem wiser than it behoveth him, let him consider by what reason he can excuse his waywardness to the Lord. Notwithstanding that saying of Saint Paul must satisfy us: We have no custom to contend, 1. Corin. 11. neither the Churches of God. Thus far Caluine. In which words we have these things to consider. first, that GOD hath in Scripture fully and plainly comprehended all those things that be necessary to salvation. Secondly, that in Ceremonies and external discipline, he hath not in Scripture particularly determined any thing, but left the same to his Church, to make or abrogate, to altar or continue, to add or take away, as shall be thought from time to time most convenient for the present state of the Church, so that nothing be done against that general rule of Saint Paul. 1. Cor. 14. Let all things be done decently and in order. Thirdly, that it is the duty of a Christian man without superstition willingly to obey such constitutions, not to contemn them, not to neglect them, much less stubbornly and arrogantly to break them. Fourthly, that the observing of them taketh not liberty from the conscience, because they be not made to be perpetual and inviolable, but to be altered as time, occasion, and necessity requireth. Fifthely, that all ought to obey such ordinances, for charity sake, though all stand not in need of them. Sixthly, that if a man do violate them by ignorance or forgetfulness, he doth not offend: if by contempt or stubborness, he doth greatly offend. seventhly, that confusion (which is to suffer every man to do what he list) is the seed of contention and brawling. Last of all, that the true Ministers of God be not contentious, neither yet the Churches of God. These things (among other) I thought good to note out of master calvin's words, which if they were diligently considered such contentions might soon be ended. Of the same judgement in this matter is master Bucer, as it appeareth in his Epistle to master Alasco: These be his words: If you will not admit such liberty and use of vesture to this pure and holy Church, because they have no commandment of the Lord, nor example of it: I do not see how you can grant to any Church, that it may celebrated the lords Supper in the morning, and in an open Church, especially consecrated to the Lord: that the Sacrament may be distributed to men kneeling or standing, yea, to women aswell as to men. For we have received of these things neither commandment of the Lord, nor any example, yea, rather the Lord gave a contrary example. For in the evening, and in a private house he did make his Supper, and distributed the Sacraments, and that to men only, and sitting at the table. Hac Buc●rus. But to end this matter, is it not as lawful for a godly Prince, with the advise and consent of godly and learned bishops, and other of the wisest, to make orders in the Church, and laws Ecclesiastical, as it is for every private man to use what manner and form of service he list, and other order and discipline in his own parish, which these men seek and strive to do? An examination of the places of Scripture alleged in this portion of the admonition. TO prove that nothing in this mortal life is more diligently to be sought for, & carefully to be looked unto than the restitution of true religion and reformation of God's Church, there is noted. 2. Reg. 23. 2. Chron. 17. 2. Chron. 29.30.31. Psalm. 132. Math. 21. john. 2. In the first place it is declared how josiah after he had found the book of the Law, reformed the Church. In the second place jehosaphat took away the high places and groves out of juda. etc. In the. 29.30.31. of the. 2. Chron. is described the doings of Ezechias, in repairing the temple and reforming Religion. etc. In the. 132. Psalm it is declared with what care David went about to build the temple of God after that he was once established in his kingdom. In the. 21. of Math. jesus went into the temple, and cast out all them that sold and bought in the temple. etc. the like he did in the second of john. All this is confessed to be true, and no man denieth it. And I pray God make us thankful for the queens majesty, who hath not been slack in this point, but hath like a virtuous, religious, and godly Prince, in the very entering into her reign, notwithstanding the multitude of her adversaries both at home and abroad, abolished all superstition, and restored the simplicity of the Gospel. But these men allege these places to the discredit of this reformation, and of the whole government of this Church. How aptly and how truly, let godly, wise, and learned men judge. To prove that these things only are to be placed in God's Church, which God himself in his word commandeth, is noted the fourth and the twelfth of Deut. You shall put nothing to the word that I command you, neither shall you take any thing therefrom. etc. And in the other place: Whatsoever I command you, take heed you do it, thou shalt put nothing thereto, nor take ought therefrom. God in the old law to his people, prescribed perfect and absolute laws, not only moral and judicial, but ceremonial also: neither was there the lest thing to be done in the Church omitted in the law. And therefore for them at that time, and during that state, it was not lawful to add any thing, nor to take any thing away, not not in ceremonies or other civil laws: now in the time of the Gospel God hath left unto his Church expressed in his word, a perfect rule of faith, and manners, and sufficient to salvation, and cursed is he that shall add any thing to it, or take any thing from it in that behalf, for therein it is perfect and absolute. But as he hath left the judicial law to the discretion of the Magistrate, to add thereunto, or take therefrom, or altar and change the same, so that no law be made against the rule of faith and good manners expressed in the word of God: so hath he left authority unto his Church to make laws, and appoint orders and ceremonies, as shall from time to time be thought most expedient and profitable for the same: so that nothing be done contrary to his word, or repugnant to the same. And this authority hath the Church used even from the Apostles time, as it is manifest both by the Scriptures, Acto. 6. Acto. 15. 1. Cor. 11. and other Ecclesiastical stories and ancient fathers, as is before by me proved. But to come to the words of Deut. themselves, what is it to add to the word of God, or to take from it? truly to think otherwise, or teach otherwise of God than he hath in his word revealed: those take from the word that believe less than in the word is expressed: those add to the word, first, which teach or decree any thing either in matters of faith or ceremonies, contrary to the word. Secondly, those that make any thing necessary unto salvation, not contained in the word. Thirdly, such as make any religion, or opinion of merit in any thing that they themselves have invented besides the word of God. Last of all, they add to the word, which forbidden that for a thing of itself unlawful, which Gods word doth not forbidden, and make that sin, which Gods word doth not make sin. But such as truly and sincerely embrace the word of God, and admit nothing contrary unto it, if in government and ceremonies without any wicked or superstitious opinion, they appoint or retain such as they know not to be against the word of God, and profitable for the present state of the Church, can not truly be said to add any thing to the word of God, or take any thing from it, though the same be not expressed in the word. The other places noted in this margin, as Psal. 37. Rom. 12. 1. Cor. 2. and the rest, are not alleged to prove any thing in controversy, but only without judgement placed in the margent to make a show: how aptly they be applied I leave to the consideration of the diligent Reader. This one thing I can not but marvel at, that these fellows so please themselves in the platform of their Church, and attribute so much thereunto, that they exhort, nay rather charge the court of Parliament, with perfect hatred to detest the present state of the Church, and with singular love to embrace that which they prescribe in this book, and so move them rather to this perfect hatred of us, and singular love of themselves, they use the authority of the 31. and 39 Psalm. In the one David saith, that he hath hated them that give themselves to dec●pfull vanities, because the trusteth in the Lord. In the other speaking of the contemners of God, of wicked and bloody men, & of such as blaspheme God, and be his enemies, he saith, I hate them with an unfeigned hatred. etc. As though all such as like or allows of the present state of the Church of this Realm of England, gave themselves to deceitful vanities, were contemners of God, wicked and bloody men, blasphemers of God, and his enemies. I will not aggravate this blasphemy of theirs: let Prince, nobles, and all other lovers of God and his word consider diligently this spirit, and in time prevent the burning malice of the same: no Turk, no jew, no Papist, could possibly have spoken more spitefully of this Church and state: but such is the spirit● of arrogancy. To the like effect they allege the .15. of john. 1. Tim. 3. Mat. 7. and .11. as though they only had the word of God, and were of the Church, and we contemners & reiecters of the same. O where is humility? Truly if these men be not by discipline bridled, they will work more harm to this church, than ever the Papist did. Admonition. May it therefore please your wisdoms to understand, we in England are so far of, from having a Church rightly reformed, according to the prescript of God's word, that as yet we are not come to the outward face of the same. For to speak of that wherein all consent, & whereupon all writers accord. The outward marks whereby a true christian church is known, are preaching of the word purely, ministering of the sacraments sincerely, & Ecclesiastical discipline, which consisteth in admonition & correcting of faults severely. Touching the first, namely the ministers of the word, although it must be confessed, that the substance of doctrine by many delivered is sound & good, yet herein it faileth, that neither the ministers thereof are according to God's word proved, elected, called or ordained: nor the function in such sort so narrowly looked unto, as of right it aught, and is of necessity required. Answer. The proposition that these libelers would prove is, that we in England are so far from having a church rightly reformed according to the prescript of God's word, that as yet we are not come to the outward face of the same. For proof hereof they use this argument: There be three outward marks whereby a true christian Church is known: preaching of the word purely, ministering of the sacraments sincerely, & Ecclesiastical discipline, which consisteth in admonition and correction of faults severely. But this Church of England (for so in effect they say) is void of all these, Ergo, it hath not so much as the external face of a Church. To prove that the word of God is not preached truly, they reason on this sort: The ministers of the word are not according to God's word proved, elected, called or ordained: nor the function in such sort so narrowly looked unto, as of right it aught, & is of necessity required: And therefore the word of God not truly preached. Here (thanks be to God) they allege not one article of faith, or point of doctrine, nor one piece of any substance to be otherwise taught and allowed of in this church (for not every man's ●olly is to be ascribed to the whole church) than by the prescript word of God may be justified, neither can they. Now how this conclusion followeth (though the antecedent were true) lef those judge that be learned. The ministers are not rightly proved and elected. etc. Ergo the word of God is not truly preached: how wicked soever the man is, howsoever he intrude himself into the ministery, yet may he preach the true word of God: for the truth of the doctrine doth not in any respect depend upon the goodness or evilness of the man: I pray you how were you and some other of your adherents, called, elected. etc. But to come to the purpose: They would prove that the ministers of the word in this Church of England, are not according to God's word proved, elected, called, or ordained. What force and pith is in their arguments shall appear in the several answers to every one of them. This one thing I must let you understand, that these men seek to defaco this Church of England by the self same grounds that the Papists do: although by another kind of proof. For what have the Papists else to say, but that we have no Ministers, because they ●e, 〈◊〉 rightly called, and so consequently, no word, no sacraments, no discipline, no Church. And certainly if it were well examined, I believe it would fall out, that the authors of this book have conspired with the Papists to overthrow (if they could) the state both of this Church and Realm, howsoever subtly they seem to detest Papistry. But now to their reasons. The first is this. For whereas in the old church a trial was had l Acts. 1.12. Acts. 6.3. 1. Tim. 3.2.7.8 Tit. 1.6. both of their ability to instruct, and of their godly conversation also: now by the letters commendatory of some one man, noble or other, tag and rag, learned and unlearned, of the basest m 1. Reg. 12.31 sort of the people (to the slander of the gospel in the n Rom. 2.14. mouths of the adversaries) are freely received. It is true that in the old Church trial was had of their ability to instruct, and of their godly conversation: But the place in the margin alleged out of the first Chapter of the Acts of the Apostles maketh nothing for that purpose: being therein no mention at all of any trial made either of learning or manners, but only of presenting two, and of praying and casting of lots: And master Caluine in his Institutions saith plainly, that out of this place of the Acts and example, there can be no certain rule gathered of electing and choosing Ministers, for as that ministery was extraordinary, so was the calling also. Read master Caluine and you shall soon see how little this place, so oft in this margin quoted, maketh for that purpose for the which it is coted. In the sixth of the Acts, mention is made of Deacons only, whom you will not allow to be ministers of the word, and therefore this place serveth not your turn, neither is there any thing spoken of any trial, but only they are willed to look out among them, seven men of honest report, and full of the holy Ghost and wisdom to be appointed Deacons. The rule of saint Paul in the .1. Timo. 3. and Tit. 1. is to be followed. And the Book of ordering Ministers and Deacons, set forth and allowed by this Church of England requireth, that who soever is to be admitted into any order of the ministery, should so be tried, examined, and proved, both for learning and life, as saint Paul there requireth. Read the Book with indifferency and judgement, and thou canst not but greatly commend it. If any man neglect his duty in that point, his fault must not be ascribed to the rule appointed, neither yet to the whole Church. Is the law evil, because some Lawyers in their office serve from it? This is a fallation a non causa ad causam. Again if some be admitted into the ministery, either void of learning, or lewd in life, are all the rest for their sake to be condemned? Or is this a good argument, some be admitted into the ministery without trial, therefore none is lawfully admitted into the ministery? or some ministers be unlearned and evil, Ergo, there is none good? I think you will not deny, but that there is now within this Church of England, as many learned, godly, grave, wise, and worthy ministers of the word, as there is in any one realm or particular Church in all Christendom, or ever hath been heretofore. Touching letters commendatory of some one man noble or other, it may be that the parties which give these letters be of that zeal, learning, and godliness, that their particular testimony aught to be better credited, than some other subscribed with an hundred hands. And I think there is both noble men and other, who may better be trusted in that point, than a great number of parishes in England, which consist of rude and ignorant men, easily moved to testify any thing: And in many places for the most part, or altogether, drowned in Papistry. I know no reason to the contrary, and I see no scripture alleged, why one learned, godly and wise man's testimony, may not be received in such a case, and yet the book expresseth no such thing, but requireth due examination of learning, and sufficient testimonial of conversation, and giveth liberty to any one particular man, to object any crime against any such as are to be ordered, and willeth that the party accused be kept from the ministery, until he have cleared himself of the crimes objected. If tag and rag be admitted, learned and unlearned, it is the fault of some, not of all, nor of the law: And if they were called and elected according to your fantasy, there would some creep in, as evil as any be now, and worse too. You say that there be admitted into the ministery of the basest sort of the people: I know not what you mean by the basest sort: This I am sure of, that the ministery is not now bound to any one tribe, as it was to the tribe of Levi, in jeroboams time: Now none is secluded from that function of any degree, state, or calling, so that those qualities be found in him, which in that office are to be required. I marvel to what purpose the twelfth chapter of the first book of Kings is here quoted, for jeroboam is there reproved because he took the priesthood from the tribe of Levi, to the which only it did appertain. The Papists never took so great occasion of standring the gospel, at the ignorance of the ministers (for they have of themselves those that be as ignorant and inore) as they do at your schisms and fond opinions, wherewith you disquiet the peace of the Church, and lay stumbling blocks before the weak, for the which God will surely call you to account. The second chapter to the romans is here quoted only to paint the margin. The second. In those days o Hebr. 5.4. Ezech. 44.10 12.13. jerem. 23. no idolatrous sacrificers of Heathenish priests were appointed to be preachers of the Gospel: but we allow and like well of Popish mass mongers, men for all seasons, King Henry's priests, King Edward's priests, Queen Mary's priests, who of a truth if God's word were precisely followed, should from the ●ame be utterly removed. The place in the fifth chapter of the hebrews quoted in the Margin, speaketh nothing of Idolatrous sacrificers or Heathenish priests, but only by the example of Aaron proveth, that no man aught to intrude himself into the office of a Bishop or Priest, except he be called of God. Lord how dare these men thus wring the scriptures? In the .23. of the Prophet Hieremie there is much spoken against false Prophets: but not one word (for any thing that I see) to prove that idolatrous sacrificers may not be admitted to preach the Gospel. The places of the .44. of Ezechiell have some show in them, for there the Lord commandeth the Levites which had committed idolatry to be put from their dignity, and not to be received into the Preestes' office, but to serve in inferior mynisteryes. I think you will not make this a general rule to debarce such from preaching of the gospel, as have through infirmity fallen, and be now with hearty repentance returned. We have many examples to the contrary, Peter forswore his master christ, which was as evil as sacrificing to idols, and yet he was not put from his Apostleship. We have diverse examples in the Primitive Church, of such as by fear being compelled to sacrifice to strange gods, after repented, and kept still the office of preaching the Gospel, and did most constantly die in the same. I pray you what say you to master Luther, Bu●er, Cranmer, Latimer, Ridley, etc. were not all these sometimes massmongers, & yet singular & notable instruments of promoting the Gospel and preaching the same? whereof many have given testimony by shedding their blood. And by whose ministery especially hath the Gospel been published, and is as yet in this Church of England, but by such as have been massmongers, and now zealous, godly, and learned preachers? God in that place of the Prophet Ezechiel showeth how grievous a sin idolatry is, especially in the priests, but he prescribeth no general rule of secluding them from their ministery, if they falling, afterward repent. Besides this, there is a great difference betwixt the severity of the law, and the lenity of the Gospel, betwixt the external regiment of the Church before Christ, and the Church after christ, neither can you make the one in all points correspondent to the other: Likewise betwixt the declining of those Priests, which was wholly from God to Gentility, and the falling of ours to Papistry, which confesseth the same articles of faith that we do, (although not sincerely.) It is one thing wholly to worship false gods, an other thing to worship the true God falsely and superstitiously. But among all other things I would gladly know wherein king Edward's priests have offended you? It is happy you let Queen Elizabeth's priests alone: I marvel whose Priests you are? The third. Then p 1. Tim. 4.11. they taught others, now they must be instructed themselves, and therefore like young children they q Ministers of London enjoined to learn master Nowels Catechism. must learn Catechisms. God be thanked, there is a great number of ministers that can teach others, and may be your schoolmasters in all kind of learning, except you have more than you utter in these treatises. If they that find some want of learning in themselves, or that be crept into the ministery unlearned, either of their own accord, or by commandment of their ordinary, read and learn godly and learned catechisms, they are to be commended, and so is he that provoketh them thereunto. That Catechism which you in derision quote in the margin, is a booké fit for you to learn also: and I know no man so well learned, but it may become him to read and learn that learned and necessary book. But some arrogant spirits there be, that think themselves of all men best learned, and disdain to learn of any. That place of the fourth chapter of the first to Timothy doth not forbidden a man to learn. He that is a good and modest preacher will not disdain as well to be taught, as to teach. The fourth. Then election was made by the common r Act. 1.26. consent of the whole Church: now every one picketh out for himself some notable good benefice, he obtaineth the next advowson, by money or by favour, and so thinketh himself sufficiently chosen. To prove that the election was then made by the common consent of the whole Church, you quote the first of the Acts. I told you before master calvin's judgement of that place: There is no mention of electing by any common consante: And in the place by you quoted which is the. 26. verse, it is declared how they gave forth their lots, and that the lot fell on Mathias, and that he was by a common consent counted with the eleven Apostles: here is no mention of any election: But when he was extraordinarily through God's providence by lot appointed, than they all counted him and esteemed him as one of the Apostles, where as before, some of them would have had Barsabas. I think your meaning is not to have always two at once to be presented to the ministery, and then one of them to be chosen by lot: I know none of that opinion. Wherefore this example is singular and extraordinary, and therefore no general rule to be followed. If any man seeketh a benefice extraordinarily or unlawfully. If any man desire honorem, the honour: not onus, the burden: opes, the riches: not opus, the work: he hath to answer for it: but I trust you will not accuse all, though perhaps you know some, I mean of yourselves, and peradventure your own self. The fifth. Then the congregation s Act. 6.2.3. had authority to call ministers: in steed thereof now they run, they ride, and by unlawful suit and buying, prevent other suitors also. To prove that the congregation had then authority to call ministers, you allege the sixth of the Acts, which place of the Acts I touched before: It speaketh not of ministers of the word, but of deacons, which were appointed to make provision for the poor only, (as you say) neither did the multitude of the disciples (for so they be called) elect them, before they were willed so to do by the twelve Apostles. It may be that some use to run and ride, and by unlawful suit and buying, prevent others, and it may be that you have experience hereof, all do not so, this is the fault of the man, not of the calling: you may not ascribe men's infirmities to a lawful order. The rule may be good, though it be by some broken. The sixth. Then no t Act. 14.13. 2. Cor. 8.19. minister placed in any congregation, but by the consent of the people, now that authority is given into the hands of the Bishop alone, who by his sole authority thrusteth upon them such, as they many times, as well for unhonest life, as also for lack of learning, may, and do justly dislike. To prove that no minister was placed in any congregation, but by consent of the people, you allege the. 14. of the Acts, and of the. 2. to the Corinth. the. 8. chapter. In the 14. of the Acts, vers. 23. for the which you have quoted the 13. it is thus written: when they (that is Paul and Barnabas) had ordained them elders by election (for so is some translation) in every church, & prayed & fasted. etc. The text is plain that Paul & Barnabas did ordain them elders: & the gréek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, although it signify to elect by putting up of hands, yet it is the common opinion almost of all ecclesiastical writers, that this word in scripture is used for the solemn manner of ordering ministers by the imposition of hands. Surely howsoever the word is taken, yet here is no general rule prescribed of electing ministers. You may as well conclude, that all things aught to be common, among Christians, because we read Acts. 2. that all those which believed had all things common among them: and that those which be converted to the Gospel ought to cell their goods and lands to be distributed at the discretion of the ministers, because they did so, Art. 2. & 3 In the. 2. to the Corinthians. 8. The Apostle declareth how the Churches had chosen Luke (or as some think Barnabas) to be his companion in his journey▪ But what makes this for electing of ministers & How followeth this argument? The Churches had chosen Luke or Barnabas, to be Paul's companion in his journey: therefore ministers of the word must be elected by the people. These three last reasons are all one, & the places of scripture which I have set down & answered be alleged of you to prove that the election of ministers, was then made by the common consent of the people, and that every congregation had authority to call their ministery. I do not deny but in the apostles time, and after even to Cyprians time, the people's consent was in many places required in the appointing of ministers: But I say, that in the whole Scripture, there is no commandment, that it should so be, nor any example that maketh therein any necessary or general rule, but that it may be altered as time and occasion serveth. For in such matters not commanded or prohibited in Scripture touching ceremonies, discipline, and government, the Church hath authority from time to time to appoint that which is most convenient for the present state as I have before declared. And I add, that howsoever in the Apostles time, that kind of electing and calling ministers was convenient and profitable: now in this state of the Church, it were most pernicious and hurtful. First because in the apostles time, the church was under the cross, and therefore very few in comparison was there that embraced the gospel, and commonly they kept together, or at the lest met oftentimes, so that one of them was thoroughly known to another, and they themselves could best judge who among them was the ●ittest to teach and instruct, having always divers fit for that function. Now the church is in prosperity, and therefore the number that professeth, great, and dispersed into divers places, and in most parishes not one fit for the ministery among them or known unto them: so that they should call they know not whom. Secondly in the Apostles time, all or the most that were Christians were virtuous and godly, and such as did sincerely profess the word, and therefore the election of their pastor might safely be committed to them: now the church is full of hypocrites, dissemblers, drunkards, whore mongers. etc. so that if any election were committed to them, they would be sure to take one like to themselves. Thirdly, in the Apostles time, all that professed Christ had knowledge, and were able to judge who were meets to be their pastor. Now the most be ignorant and without judgement in such matters. Fourthly, in the Apostles time there was in the Church no Idolaters, no superstitious persons, no Papists: now the Church is full of Papists, Atheists, and such like. Who seeth not therefore what strange ministers we should have, if the election of them were committed to their several parishes? Fifthly, in the Apostles time there was no Church established, being then no christian Magistrates, and therefore the state of the Church was popular: now there is christian Magistrates, and a Church established and subject to rulers. etc. Therefore this diversity of the state of the Church requireth a divers kind of government, and an other kind of ordaining Ministers. For this cause in Concilio Laodicensi, which was Anno. 334. it was decreed, that the election of Ministers should not be permitted to the people. This alteration of government and orders in the Church of Chryst is well set out by Ambrose in the. 4. to the Ephe. upon these words, Et ipse dedit. etc. where he saith on this sort: That the number of Christians might increase and be multiplied, in the beginning it was permitted to every one to preach the Gospel, to baptize, and to expound the Scriptures, but when the Church was enlarged there were certain parishes appointed, and governors and other officers ordained in the Church. etc. Therefore the writings of the Apostles do not in all things agreed with the orders that are now in the Church. Thus far Ambrose. Musculus also in his common places answering to this question, why that ministers of the word are not chosen now by the ministers and the people, as they were in the primative Church, but appointed by the Magistrate, saith thus: Talis tum Ecclesiarum erat statiu ut aliter non essent eligendi ministri, quia Christiano magistratu destituebantur. Sirevocas temporum illorum mores, primum conditiones & statum quoque illorum revoca. Such was then the state of Churches, that they could choose their Ministers no otherwise, because they had no christian Magistrates. If thou wouldst have the manners and customs of those times observed, then must thou call back their condition and state. That Bishops have authority to admit ministers (which is here denied) it is plain by that which is written. 1. Timo. 5. Manus cito ne cus imponas, Lay thy hands rashly on none. These words Ambrose, Chrisostome, and all learned writers, for the most part, do say to be an admonition to Timothy, that he aught to be circumspect in appointing of ministers. And to Titus. ca 1. Paul saith that he left him at Creta, ut constitnat oppidatim presbiteros, that he should appoint ministers in every town. This Hierome and others do expound of the authority that Titus had in placing ministers in every Church. It is the general consent of all the learned fathers, that it pertaineth to the office of a Bishop to order and elect ministers of the word. In this saith Hierome in Epist. ad Euagrium. A Bishop doth excel all other ministers, in that the ordering, and appointing of ministers doth properly pertain unto him. And yet these men say that the right of ordering ministers doth at no hand appertain to a bishop. But for the order and manner of making ministers, peruse the book made for that purpose, and as I said before, so I say again, if thou hast any judgement thou canst not but like it, and allow of it. The seventh. Then none admitted to the ministery, but u Acts. 1.25. a place was void aforehand, to which he should be called: but now bishops (to whom the right of ordering Ministers doth at no hand appertain) do make 60.80. or 100 at a clap, and send them abroad into the country like masterless men. To prove this you cite in the margin the first of the Acts, where it is declared how Mathias was chosen into the place of judas, to make up the number of the twelve Apostles. Surely this is but a slender reason: Mathias was chosen into the place of judas: Ergo no man must be admitted into the ministery, except a place beforehand be void, to the which he should be called. Every mean Sophister will laugh at the childishness of this argument. Mathias was chosen to be an Apostle, and not to any certain cure, and therefore this example proveth nothing: If you had used more reasons I would have answered them. What certain cure had Paul, Barnabas, Philippe, Epaphroditus, Andronicus, junius, and yet they were not of the twelve Apostles? It is a strange doctrine to teach that a man may not preach out of his own cure: It is more strange to say, that it is not lawful for him to preach, except he have some Pastoral cure, being of himself able to live, and not minding to be burdensome to the Church. If you seek for any text in Scripture to confirm this doctrine, you can find none: if you seek for examples to the contrary, you shall find plenty. That the ordering of Ministers doth appertain to Bishops properly, which you here utterly deny, I have proved before: they be best able to judge of men's ability to that function. It is their especial charge to see that there be meet ministers in the Church, and therefore good reason that they should have the chief stroke in ordering of them: and yet in that business they trust not themselves alone, they have other godly and learned ministers to assist them in examining such as are to be admitted: they also require a testimonial of life and conversation from that place wherein those that are to be Ministers, have been latest and longest remaining. If such numbers as you say be admitted at one time and sent abroad like masterless men, that is the fault of the person, not of the law: neither is it a sufficient cause to debar any learned, godly and meet man from the ministery, able to live of himself, or having any other Ecclesiastical living, as Prebend, fellowship in some college of either University, or such like, though he have no pastoral charge and cure, neither shall you ever be able to prove, but that a man disposed and able to ●o good in the Church of Chryst, may be admitted into the ministery, although he have no Ecclesiastical living at all. I mislike runagates and masterless men, and such as are compelled to seek up and down to get them services, aswell as you, and I hope the redress thereof is already determined. The eight. Then after just trial and vocation they were admitted to their function, by laying on of the hands of the company of the w 1. Tim 4.14. eldership only: Now there is (neither of these being looked unto) required an Albe, a surplice, a vestiment, a pastoral staff, beside that ridiculous, and (as they use it to their new creatures) blasphemous saying, receive the holy Ghost. Of trial & vocation I have spoken before. To prove laying on of hands. etc. is alleged the first of Timothy the fourth chapter, this is but a ceremony, and it is now used: For the Bishop and other learned and grave ministers there present, do lay their hands upon such as are admitted into the ministry. Now if you would know what is here ment by Seniors, you may learn if you please of Oecumenius, a learned and old writer, who expoundeth this place of Timothy on this sort, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By Seniors he meaneth Bishops: and so saith Chrysostome in like manner. In the book now allowed of making Deacons and Ministers, and consecrating of Bishops, there is neither required Albe, Surplice, Uestiment, nor pastoral staff, read the Book from the beginning to the ending. And therefore this is a false and untrue report. To use these words (receive the holy ghost) in ordering of ministers, which Chryst himself used in appointing his Apostles, is no more ridiculous and blasphemous, than it is to use the words that he used in the supper: But it is blasphemy, thus outrageously to speak of the words of Chryst. The Bishop by speaking these words, doth not take upon him to give the holy ghost, no more than he doth to remit sins, when he pronounceth the remission of sins: but by speaking these words of Chryst, receive the holy ghost, whose sins soever ye remit, they are remitted. etc. he doth show the principal duty of a minister, and assureth him of the assistance of God's holy spirit, if he labour in the same accordingly. You call them his new creatures, these be but words of scurrility, to be hissed at, not to be answered. The ninth. Then every pastor x Act 20.28 Ephe. 4.11. Tit. 1.5. 1. ●●t 5.2. had his flock, & every flock his shepherd, or else y Act 14.23. shepherds: Now they do not only run fisking from place to place (a miserable disorder in God's church) but z Esaie 5.8. courtously join living to living, making shipwreck & 〈…〉 of their own consciences, and being but one shepherd (nay, would to God they were shepherds and not wolves) have many flocks. To prove this, you allege the twentieth of the Acts, the .4. to the Ephe. the .1. to Titus, the .5. chapter of the .1. of Peter: which places declare that there were Pastors which had flocks: but they prove not that every Pastor had a flock: nevertheless howsoever you prove it, true it is, that if he be a Pastor he must have a certain flock, for therein doth a Pastor differ from the rest of the degrees of minister's in Christ's church, mentioned in that fourth chapter to the Ephesians. But you must learn, that there be not only Pastors in the Church, but also Apostles, Prophets, Evangelists, Doctors, Ephe. 4. 1. Cor. 12. who all are called Ministers, and have their place in the Church of Chryst: as it shall be proved if you deny it. You say also that every flock had his shepherd or else shepherds. And to prove that one flock had more shepherds, you cite Acts. 14. which maketh nothing for your purpose: yet I deny not but one flock may have more Pastors, for I see nothing in the word of God against it. To be short, you say now they go fisking from place to place, and covetously join living to living. etc. And being but one shepherd have many flocks. If you mean by fisking from place to place, such as preach in divers places, and not in their own cures only, your phrase of fisking, is too light and scurrilous: when you allege any reason why men may not go from place to place to preach, where they think it necessary, you shall either be answered or yielded to: In the mean time I think it agreeable both to God's word and conscience. Against covetously joining of living to living, you allege the fift of Esay, which is far from your purpose, for the Prophet speaketh there of such as oppress the poor, and will not suffer them to have a place to devil in: Yet I do not allow such as covetously join living to living, of what kind or degree of men soever they be. But I see no cause why one good and diligent Pastor, may not rather be credited with more flocks, than a slothful, unskilful, or negligent with one. You think I suppose that there be divers parishes in England which might● be joined in one, and so committed to one man: and why may they not be so in like manner when they be distinct? For who divided parishes? and who hath authority to join them? Did not Dionysius a Monk, and Pope of Rome For it is thus written of him, Tom. 1. conci. Dionysius Monachus Papa presbiteris Eccles●as divisit, & caemiteria▪ parochiasque & Dioeceses constituit. Dionysius a Monk and Pope divided to Preestes, Churches and churchyards, and appointed parishes and dioceses. I speak not this to encourage any man to take more upon him than with a good conscience he may well discharge. And I would wish you to abstain from judging to far, when you see a man that hath more livings use himself uprightly and carefully in them all, and otherwise profitably to the whole Church. The tenth. Then the ministers were * Philip. 2.20 25. Colos. 1.7. Luke. 9.2. preachers: now bore readers. And if any be so well disposed to preach in their own charges, they may not without my Lord's licence. Your places of Scripture alleged to prove that Ministers were then Preachers, prove not that all were then Preachers. The place in the .2. to the Philip. 20. verse, is this: For I have no man like minded, who will faithfully care for your matters: And in the .25. verse: But I suppose it necessary to send my brother Epaphroditus to you, my companion in labour and fellow soldier, even your messenger, and he that ministered unto me such things as I wanted. Coloss. 1. verse .7. As ye also learned of Epaphras our dear fellow servant, which is for you a faithful minister of Chryst. Quorsum haec? How prove these places that all ministers then preached? That of Luke, ca 9 proveth aswell that they cured diseases, as that they preached, and therefore out of that place you might aswell conclude that all ministers ought to be curers of sicknesses, aswell as preachers: This I writ, only to let you understand your vanity and ignorance in quoting so many Scriptures to so small purpose. I wish that every minister were a preacher, but that being unpossible as the state is now, I see not how you can condemn reading ministers, seeing reading is necessary in the Church, and faith cometh aswell by reading the Scriptures in the book, as by rehearsing of them without book. In the 31. of Deuter. it is thus written: Leges verba legis huius coram omni Israel. etc. Thou shalt reed the words of this book before all Israel. etc. S. Paul saith in the .15. to the Rom: Quaecunque scripta sunt. etc. whatsoever is written, etc. But I never heard reading of the scripture, reading of prayers, reading of Homilies, taken out of the scripture, condemned, but only by the authors of this book, and by the Zuinfildians. You here find fault that if a preacher be disposed to preach in his cure, he may not do it without my lords licence. Where the word of God is professed, and Christian Magistrates govern, there it is meet that no man should take upon him any function, except he be by the magistrate▪ (to whom it doth appertain) thereunto admitted: And for as much as there be always in the Church hypocrites, heretics, schismatics, and other evil disposed persons which study for nothing more than to disquiet the state of the Church, and to occupy the people with their factions, it is necessary that none should be admitted to preach in any place, without he be thereunto licensed by the Bishop, who aught to have a diligent care in that matter. I suppose you are not of that mind, that men may now in this Church under christian magistrates preach without licence: It hath always been the opinion of wise, learned, and godly men, that since the apostles time none were ordinarily called to the office of preaching, but such as were called of God by man: only anabaptists and some other sect of heretics teach the contrary. The eleventh. In those days known a 1. Samuel. 9.28 Mat, 26.48 Mat. 26.73. by voice, learning, and doctrine: now they must be discerned from other by popish and antichristian apparel, as cap, gown, tippet. etc. To prove that in those days ministers were known by voice, learning, and doctrine, you cite the ninth of the first of Samuel: and the .26. of Matthew. In all that ninth chapter of Samuel, there is not one word that maketh for this purpose, except you mean this, that when Saul asked of Samuel where the seers house was: Samuel answered again that he was the Séer: I● this be to be known by voice, learning, and doctrine, the ignorantest minister that is, may soon be known by his voice, learning, and doctrine: for if you ask him where is such a man, he can answer you I am he. In the .26. of Matthew the first place, verse .48. is this, Now he that betrayed him, had given them a token, saying: Whosoever I shall kiss, that is he, lay hold on him. The multitude that came with judas, knew christ by judas kissing of him, therefore, in those days ministers were known by voice, learning, and doctrine, the second place in that chapter alle●ged verse .73. is this, They that stood by, said unto Peter, surely thou art also one of them: For even thy speech bewrayeth thee. Peter was suspected by his speech to be a Galilean, and therefore one of Christ's apostles, Ergo a minister was then known by voice, learning, and doctrine. You may as well of that place gather thus. Peter preached not christ then, but denied him, Ergo, a minister must be known by denying of Chryst. Lord God, what dare not these men allege for their purpose? I know that the chief tokens whereby a minister ought to be known, is doctrine and learning: But you, childyshly abuse the Scripture, and play with the same. Now, you say, ministers must be discerned from other, by Popish and Antichrystian apparel, as cap, gown, tippet. etc. do you think that because a minister aught to be known by his voice, learning, and doctrine, therefore he may not be also known by his apparel? john the Baptist had peculiar apparel, and was known by it: Christ had distinct apparel from other, for his coat had never a seam. Eusebius saith, that Saint john the Apostle ware on his head a leaf or thin plate like unto a Bishop's mitre. But what if none of the Prophets, what if none of the Apostles (which you are not able to prove either of the prophets or apostles) were known by their apparel? May not therefore Christian magistrates in Christian common weals, for order and decency appoint a several kind of apparel, as well to ministers as to other states of men? ●udges, sergeants, Aldermen, and Citizens, are known by their apparel, and why may not ministers be so likewise? are they not under subjection? be they not subject to civil laws and ordinances? aught they not to obey their governors in all things not against the word of God? If you doubt whether a particular kind of apparel differing from the lay men, were ever appointed for ministers in the Church before the Pope's tyranny, and whether in these days it may be appointed in reformed Churches, or not, hear the judgement of master Bulli●ger and master Gualther in an Epistle written by them to master N. and master M. Their words be these. That in the ancient Church there was a particular fashion of apparel for Priests, it appeareth in the Ecclesiastical history of Theodoret. libr. 2. cap. 27. and of Socrat. libr. 6. cap. 22 Not man is ignorant, which hath but lightly read over the monuments of the ancient fathers, but that the ministers used a cloak in their service. And therefore I said before that the diversity of garments had not his original of the Pope. Eusebius citeth out of the ancient writers, that saint john the Apostle wore on his head a leaf or thin plate like unto a Bishop's mitre. Pontius Diaconus witnesseth of saint Cyprian the martyr, that when he offered his neck to the executioner, he first gave him his cap, and the Deacon his upper garment, and so stood appareled in white linen. Moreover Chrysostome maketh mention of white apparel of ministers. Hitherto Bullinger and Gualther. Peter Martyr likewise in an Epistle written to master Hoper saith on this sort: I will not grant that these diversities of vestures have their beginnings of the Pope, for so much as I read in the Ecclesiastical history, how that john the Apostle wore at Ephesus, where he dwelled, a Bishop's apparel, terming it Petalum, seu lamina Pontificalis. As touching saint Cyprian the holy martyr, Pontius the deacn writeth that a little before he should be beheaded, he gave unto him that was appointed to behead him, his vesture called Birrus, after he had put it of, and to the deacons he gave his other vesture called Dalmatica, and so stood in linen. Chrysostome maketh mention of the white vesture of the ministers of the Church. Haec ille. Socrates also in the second book of his Ecclesiastical history saith, that the father of Eustathius being bishop of Caesarea, did deprive the said Eustathius his son being a priest, of his place and dignity, because he wore apparel not comely for a priest to wear, nor agreeable to his order. Therefore it is certain that ministers even from the Apostles time, have had a distinct and several kind of apparel from other men. But cap, gown, tippet etc. You say, is Popish and Antichristian: This is only said, and not proved. If you call it Popish and Antichristian, because it was first invented by an Antichristian Pope: It is first to be considered whether that be true or no. Then if it be true, whether every thing so invented, is of necessity to be abolished. It is certain that this apparel of ministers which you find yourselves so much grieved with, was appointed long before the Church of Rome declined from the purity of Christ's religion, for Stephanus bishop of Rome, who lived the year of our Lord .256. is said to be the first which did appoint this kind of apparel for ministers, neither are you able to show that any antichristian Pope invented the same: But admit it were so that this apparel was either borrowed of the jews, or taken from the Gentiles, or invented & used by some Antichristian Pope, yet it followeth not, but that the same may be well used of Christians in the Church of Christ. Augustine in his epistle ad Publicolam hath this notable saying, Et cum templa, idola, luci, & si quid huiusmodi data potestate evertuntur, quamuis manifestum est cum id agimus, non ea nos honorare, sed potius detestari, ideo tamen in usus nostros privatos duntaxat & proprios, non debemus inde aliquid usurpare, ut appareat nos pietate ista destruere, non avaritia. Cum vero in usus communes, non proprios ac privatos, vel in honorem dei veri convertuntur, hoc de illis fit quod de ipsis hominibus, cum ex sacrilegis & impijs in veram religionem mutantur. etc. When temples, idols, groves, and such like things by authority be overthrown, although it is manifest, when we do that, we honour them not but detest them, yet for all that we may not therefore convert them or use them to our own private uses only and commodity, that it may appear that we destroy them for religion sake, and not for covetousness: but when they are converted, not into private and our own use, but into common uses or to the honour of the true God, that is done and brought to pass in them, which is done and brought to pass in men themselves, when of Idolaters and wicked persons they are changed into true religion. This hath God himself taught in those testimonies which thou thyself hast used, when as god himself commanded that of that same grove which was dedicated to strange Gods, there should be wood taken for his sacrifices: and of Hierico, that all the gold and silver, and brass should be brought into the treasury of the Lord. Wherefore that also which is written in Deuteronomie, thou shalt not covet their silver nor their gold, neither shalt thou take any thing thereof to thyself lest thou offend, because it is abomination unto the Lord thy God. etc. It manifestly appeareth that either private uses is forbidden in such things, or that nothing should so be brought into thy house that it be honoured: for than it is abomination etc. Hitherto Augustine. By these words it doth manifestly appear that even things altogether dedicated to Idols and used in idolatry may be converted to common uses, and used in the service of God and to his honour: But not to private uses nor superstitiously. Peter Martyr in the Epistle before mentioned touching this matter, writeth on this sort. But let us consider your other argument, that is to say: It is not lawful to use these kind of vestures, because they were invented of the Pope's tyranny. In this point I do not well perceive how it may be affirmed for a surety, that we can use nothing that pertained to the Pope, & is used in Popery. truly we must take good heed that we bring not the Church of Christ into such bondage, that it may not use any thing that the Pope used. It is very true that our forefathers took the temples of Idols & turned the into holy Churches where Christ should be worshipped: And they took also the salary & revenues consecrated to the Idols of the Gentiles, to their wicked shows and plays, and to their holy votaries virgins, and transposed it to find the ministers of the Church: And yet all these things did not only service unto Antichrist, but unto the Devil: yea the holy ecclesiastical writers did not stick to take the verses of Poets, which had been dedicated unto Muses, and to other divers gods and goddesses, for to be played in plays, and spoken in shows, to obtain the favour of their gods: I say they did nothing stick or fear to use them, when it seemed to them convenient, imitating Paul the Apostle who stuck nothing at all to rehearse for his purpose Menander, Aratus, and Epymenides, and that he did in entreating the holy Scripture, applying profane words to set forth God's religion. We read also how that wine was consecrated unto Bacchus, bread unto Ceres, water unto Neptune, oil unto Minerva, letters unto Mercury, song unto the Muses and unto Apollo, and many other things Tertullian rehearseth in his book entitled de Corona Militis Christiani, where almost he entreateth this self same argument: Yet for all that we stick not to use all these things freely aswell in holy as in profane uses, although at one time or other before, they had been consecrated to Idols and to devils. Hitherto Peter Martyr. Bucer in an epistle that he writ to john Alasco, is of the same judgement, his words are worthy to be noted and be these. For if by no means it be lawful to use those things with were of Aaron's priesthood or of the Gentiles, them is it not lawful for us to have Churches, nor holidays. For there is no express commandment by word in the holy scriptures of these things. It is gathered notwithstanding from the example of the old people, that they are profitable for us to the increase of godliness, which thing also experience proveth. For any thing to be a note of Antichrist, is not in the nature of any creature in itself (for to that end nothing was made of God) but it hangeth algither of consenting to Antichrist's religion and the professing thereof. The which consent and profession being changed into the consent and profession of Christianity, there can stick in the things themselves no note or mark of antichrist's religion. The use of bells was a mark of antichristianity in our Churches, when the people by them were called to Masses, and when they were rung against tempests: Now they are a token of Christianity, when the people by them are gathered together to the Gospel of Christ, and other holy actions. Why may it not then be, that the self same garments may serve godly with godly men that was of wicked signification with the ungodly? Truly I know very many ministers of Christ, most godly men who have used godly these vestures, and at this day do yet use them: So that I dare not for this cause ascribe unto them any fault at all, much less so heinous a fault of communicating with Antichrist, for the which fault we may utterly refuse to communicate with them in Christ. The priests of devils did celebrated in their sacrifices, the distribution of bread and the cup, as justinus Martyr and Tertullian make mention. What let is there why we may not use the same ceremonies also? you will say we have a commandment of the Lord touching this ceremony. Very well. And by the self same it appeareth that same thing to serve among the children of God to the service of Christ, which the wicked abused in the service of devils, if the commandment of Christ be added thereto. But it is the commandment of Christ, that in our holy actions we institute and use all things so as comeliness and order be observed, that faith may be edified. The same master Bucer in an other Epistle written to master Cranmer Archbishop of Canturburie, sayeth on this sort: All true godly men may godly use those rites which wicked men have abused howsoever ungodly. Bullinger and Gualther in the Epistle before alleged, answering this question, whether we may wear such apparel as the Papists do? say on this sort: If we should have nothing common with them, then must we forsake all our churches, refuse all livings, not minister baptism, not say the Apostles or Nicene creed, yea and quite cast away the lords prayer, neither do you borrow any ceremonies of them. The matter of apparel was never taken away at the beginning of reformation, and is yet retained, not by the Pope's law, but by the king's commandment, as an indifferent thing of mere policy. Yea truly if you wear a cap or a peculiar kind of apparel, as a civil and politic thing, it smelleth neither of judaisme nor monachism: For these will seem to separate themselves from the civil and common life, and account a meritorious deed in the wearing of a peculiar garment. So Eustachius Bishop of Sebastia, was not simply condemned for wearing a peculiar kind of garment: but for that he did put religion in his garment. The Cannons of the council of Gangrene, Laodicen, and of the sixth council, are well known. If in case, any of the people be persuaded that these things savour of Papisme, monachism, or judaisme, let them be told the contrary, and perfectly instructed therein. And if so be through the importunate crying out hereon before the people by some men, many be disquieted in their conscience, let them beware which so do, that they bring not greater yokes on their own necks, and provoke the Queen's majesty and bring many faithful ministers in such danger, as they cannot rid themselves out of again. Hitherto Bullinger. I have the rather set down these men's sayings at large, because they be both pithy, learned, and wholly to the confutation of your assertion. Wherefore I conclude that a Christian magistrate may retain any civil, politic or Ecclesiastical orders and rites, of whomsoever they were invented, or howsoever they have been abused, so that, First, they be not against the word of god: Secondly that justification and remission of sins be not attributed unto them: Thirdly that the Church be not troubled with the multitude of them: Fourthly that they be not decreed as necessary and not to be changed: And last of all that men be not so tied unto them, but that by occasion they may be omitted, so that it be without offence and contempt. Yet one thing I must admonish you of, that there is a difference to be made betwixt those things which were wholly dedicated to false gods, and to be used in the worshipping of them: and those things which were used in the false worshipping of the true God: for the Papists herein differ from the Gentiles, that they acknowledge and confess the true God, and believe the same articles of faith that we do, but yet worship him not aright, nor believe on him in all points as the word of God prescribeth: And therefore if things abused of the Gentiles, and invented by them may be used of Christians, much more may things invented and abused by Papists. But of this matter I mind also to speak something in the second part of this Admonition. The tenth. Then as God gave utterance b johan 6.38. johan. 12.49. 1 Cor. 11.23. they preached the word only: Now they read homilies, articles, Injunctions. etc. Here you quote in the margin the sixth of john vers. 38. where Christ saith, That he came down from heaven not to do his own will, but the will of his father that sent him. Likewise the 12. of john vers. 49. where also he saith that he hath not spoken so himself, but the father that sent him gave him commandment what he should say and what he should speak. And the first to the Corinthians 11. Chapter. vers. 23. where Saint Paul sayeth that he received of the Lord that, which he delivered unto them. No man denieth but that the word of God only aught to be preached, and that as god giveth utterance, but do you mean that we may not study for our sermons, or that we may speak nothing but the very text of Scripture, without amplifying or expoundidg the same? When I know your meaning herein, you shall understand more of my mind. In the mean time, this I am sure of, that the Homilies appointed to be read in the Church, are learned, godly, agreeable to God's word, and more effectual to edification than a number of your sermons which consist in words only, and entreat of little else but of cap, surplice etc. Archbishop, Lord Bishop. etc. the end whereof is not edification, but contention. Homilies read in the Church have always been commendable, and usual even from the beginning, look Augustine, Chrysostome and others: and why may not articles and Injunctions being collected to the setting forth of true religion and good orders in the Church be read there also as in a most meet place? but I perceive you are enemies to reading, because you love so well to hear yourselves talking, I will say no worse. The thirteenth and fourteenth. Then c 1. Timo. 3.1. it was painful: now gainful. d Philip. 4.11. 2 Cor. 6.4.8.10. Then poor and ignominious: now rich and glorious. And therefore titles livings and offices by Antichrist devised are given to them, as Metropolitan, Archbishop, Lords grace, Lord Bishop, suffragan, Deane, archdeacon, Prelate of the garter, Earl, County Palatine, honour, high Commissioners, justices of peace and quorum etc. All which together with their offices as they are strange & unheard of in Christ's church, nay plainly f Mat. 23.11.12. Luc 22.25. 1. Cor 4.14. 1. Petr. 5.2.3. in Christ's word forbidden: So are they utterly with speed out of the same to be removed. It was then as it useth to be under the cross. And two is now as it useth to be when God doth bless it with peace, quietness, and godly magistrates: And yet surely even now it is more painful, than gainful, more ignominious than rich and glorious: and that do those know that bear the heat of the day. But it is the more painful and ignominious for you, who cease not with railing and spiteful words in pulpits and at tables to deprave and backbite your brethren, and to trouble the whole state with your factions and daily invented new opinions: the persecution of the sword ceaseth, but the persecution of the tongue is extreme hot, and we who gain so much and be so glorious, are molested aswell by you as by the Papist, and Atheist: And therefore not very glorious. You add and say, That therefore titles, livings and offices, by antichrist devised are given to them, as Metropolitan, Archbishop, lords grace, lord bishop, suffragan, Deane, Archdeacon, prelate of the garter, Earl, County Palatine, justice of peace and quorum etc. All which together with their offices as they are strange and unheard of in Christ's church, nay plainly in God's word forbidden: So are they utterly with speed out of the same to be removed. Here you are in your ruff, but you show your ignorance, and contemptuous stomach: you have given sentence that the names of Metropolitan, Archbishop, etc. and their offices were devised by Antichrist. Likewise that they are strange and unheard of in Christ's church: Also that they be plainly in god's word forbidden: and last that they are utterly with speed to be removed. If you can prove all these points, it is time the church were transformed, and the whole kind of government of this Realm altered. But if you cannot prove them, than is it high time that such insolency should be repressed and perturbers of Churches and common weals reformed. Well, I must do the best I can, to improve all these points which I might do sufficiently, if I should as barely deny them, as you have affirmed them: But I will not deal so nakedly in so great a matter. First therefore I prove that the names of Metropolitan & Archbishop. etc. be not Antichristian names, that is, names invented by Antichrist, but most ancient, yea that they were in the Church long before the Gospel was publicly embraced by any Prince or in any kingdom. Polydore Vergile lib. 4. de invento. rerum cap. 12. saith, that Clement in his book entitled Compendiarium christiana religionis, testifieth, that the Apostle Peter did in every Province appoint one Archbishop, whom all other bishops of the same province should obey: he sayeth also, that the same archbishop was called Primas, Patriarcha, and Metropolitanus. Peter was not antichrist, Ergo the name of an archbishop is no Antichrystian name. Volusianus Bishop of Carthage, who lived Anno domini, 865. In one of his Epistles which he writ to Nicholas the first in the defence of the marriage of Priests, saith, that Dionysius Areopagita Saint Paul's scholar was by S. Paul made Archbishop of Athens. Erasmus in his argument of the epistle to Titus, saith that Paul made Titus' archbishop of Creta, but antichrist was not in Paul's time, Ergo the name of an Archbishop was not invented by Antichrist. I omit Anacletus a godly bishop & Martyr, who lived Anno domini. 85. which in his Epistle ●om. 1. conci. divers times maketh mention of Archbishops, patriarchs, Primates, Metropolitans: and saith, that S. james which was called justus, was the first Archbishop of jerusalem. I omit also Anicetus, who lived An. domini 155 which like wise in his epistle maketh mention of Archbishops, because these epistles are not without just cause suspected, either to be none of theirs, or else in diverse points corrupted. But that notable and famous Council of Nice, must be, and is of all wise and learned men next unto the Scriptures themselves, reverenced, esteemed, and embraced: that Council celebrated Anno Domini. 330. (when as the Bishops of Rome were as yet learned and godly men) doth not only allow of the name, but also of the office of Metropolitan, archbishop, Archdeacon. etc. In the sixth Canon of that Council it is thus written: This Council doth determine him to be no Bishop, which is made without the consent Metropolitant Episcopi, of the Metropolitan. In the .13. Can. mention is made of a Patriarch, and of an Archdeacon, divers times, and his office there in divers points declared, as it is also in the seventh Canon of the same Council. In the .25. Canon is named both Patriarch and Archbishop, and declared what authority they had in their provinces, and in admitting of Bishops: So is it likewise in the .26. and .27. Cannons of the same Council. Ambrose also, that old and learned father both alloweth the name and office of an Archbishop. Lib. De dig. Sacerde. cap. 5. Sozomenus likewise Lib. 2. of his Ecclesiastical history, Cap. 8. calleth simeon Archbishop of Seleucia, and Basile the great Metropolitan of Cappadocia. Lib. 3. Cap. 16. Damasus calleth Stephen an archdeacon. Hierome in his Epistle Ad Euagrium, hath this name Archdeacon. Sextus in his decrees saith, that Laurence the martyr was an archdeacon. Sozomenus lib. 7. cap. 19 maketh mention of an Archdeacon, reading the Scriptures. Socrates in the seventh book of his Ecclesiastical history speaketh of one Timothy an Archdeacon. Augustine in his first book De moribus Ecclesiae Catholica, maketh mention of Deans and their offices. hitherto antichrist had not invaded the Church of Rome. But what should I trouble you with any more authorities? Those that be learned may easily understand, that these names, Metropolitan, Archbishop, Archdeacon, Primate, Patriarch, and such like, be most ancient and approved of the Elder, best, and worthiest counsels, fathers, and writers. And forasmuch as the original and beginning of these names (such is their antiquity) can not be found (so far as I have read,) it is to be supposed that they have their original from the Apostles themselves: For as I remember Saint Augustine hath this rule in his 118. Epistle Ad janua. Those things that be not expressed in the scripture, and yet by tradition observed of the whole Church, come either from the Apostles, or from general Counsels, as the observing of Easter, the celebrating of the day of the Ascension, and of the coming of the holy Ghost, and such like: very unlearned therefore and ignorant be those, which so boldly affirm, that these names (used in the purest time of the Church) be Antichristian. Whether that the name of Prelate of the garter, earl, County Palatine, Honour, high Commissioner, justice of peace, and Quorum, (being necessary offices in this Common weal, partly for the honour of the Prince and Realm, but especially for the good government of all states and degrees of persons) be Antichrystian, let those consider, to whom GOD hath committed the sword of government. Such insolent audacity against states and lawful regiment, is rather to be corrected with due punishment, than confuted by argument. lords grace, lord Bishop, honour, etc. be names of reverence, teaching us to acknowledge our duty towards our superiors, and their authority over us: and it is much more to be reprehended, not to give honour to whom honour is due, than to receive honour when it is due. You may and you please in very ancient histories, and in great learned fathers see, as honourable and reverent titles given unto Bishops as these be. And surely it is not Antichristian to be called by names and titles, not ambitiously sought for, but orderly and lawfully given according to the condition and state of the place wherein a man is: But it is Antichristian, that is, proud, presumptuous, disdainful, arrogant, and contemptuous, to refuse to give to every one that name and title that by law, civility and duty of us is required, and expresseth our reverence, duty, and obedience. You would speak as much of names of honour and reverence in other persons, if you durst be so bold with them, as you think you may be with some. Now it followeth to prove that the offices signified by these names, are not strange and unheard of in Christ's church, neither yet plainly in God's word forbidden, that they are not to be removed, but as most necessary to be retained. It is without all doubt, that both these names and offices have been in Christ's Church long before Nicene Council, and that they have had in the same, continuance even to this day, as partly it may be gathered by that which I have spoken before, and most manifestly by all Histories, and learned writers from before that Council of Nice, to this instant hour, and therefore they little considered what they writ, when they set it down, that these names and offices were strange and unheard of, in the Church of christ. These men contemning ancient writers, never read them, and that is the cause of such unlearned assertions. Cyprianus Li. 1. Epis. 3. add Cornelium, speaking of the office of an Archbishop, saith on this fort: Neque enim aliunde haereses abortae sunt, aut nata sohismata, quam inde quod Sacerdoti dei non obtemperatur, nec onus in Ecclesia ad tempus Sacerdos, & ad tempus index vice Christi cogitatur: cui si secundum magisteria divina obtemporaret fraternitas universa, nemo adversus Sacerdotum Collegium quicquam moveret. Neither have heresies or schisms risen of any other occasion than of that, that the priest of God is not obeyed, neither one priest for the time in the Church, and one judge for the time in stead of Chryst, thought upon: to whom if the whole brotherhood would be obedient according to Gods teaching, no man would move any thing against the College of Priests. Cornelius being Bishop of Rome, and having excommunicated certain notorious wicked men, and afterward being threatened and ill used at their hands, began to faint, and to be weary of his office: Cyprian hearing thereof wrote comfortably unto him, and willed him in any wise to proceed, showing further what sects and schisms ensueth in any province or diocese, whereas the bishops authority is despised: for in these words he speaketh not of the usurped authority of the Bishop of Rome over all Churches, but against the insolency of some, which despising their Metropolitan or archbishop, did with their factiousness trouble the Church. For he would have an archbishop in every province, which should bear the chief rule over the rest of the Clergy: and so do the godliest and best learned expound Cyprian. The same Cyprian writing to one Florentius Pupianus, speaking in his own behalf, being bishop of Carthage, saith on this sort: unde schismata & haereses obortae sunt & oriuntur nisi dum Episcopus qui unus est, & Ecclesiae praest, superba quorundam praesumptione contemnitur, & homo dignatione dei honoratus, ab hominibus indignis judicatur. From whence have heresies and schisms sprung heretofore, and whereof spring they now, but that the Bishop which is one, and governeth the church, by the presumptuous disdain of certain, is despised: and a man preferred by God's allowance, is examined and judged by unworthy men? For it is the chief and principal office of an archbishop to keep unity in the Church, to compound contentions, to redress heresies, schisms, factions, to see that Bishops and all other of the Clergy, which be under him, do their duty. etc. And therefore Hierome writing upon the first to Titus, saith, that in the beginning a Bishop and a Priest was all one, but after that there began to arise factions in religion, & some said they held of Apollo, some of Paul, some of Cephas, and some of Chryst, it was decreed that one should be chosen to bear rule over the rest, to whom the chief care of the Church should appertain, and by whom sects and schisms should be cut off. Here a man may reason thus: the distinction of degrees began in the Church, when men began to say, I hold of Paul, I hold of Apollo. etc. But this was in the Apostles time .1. Cor. 1. Therefore these distinctions of degrees began in the Apostles time. The same Hierome in his Epistle ad Euagrium, teacheth, that the cause why one was chosen among the bishops to rule over the rest, was in schismatis remedium ne unusquisque ad se trahens Christi Ecclesiam rumpere●, to meet with schisms, jest every one according to his own fancy should tear in pieces the Church of Christ. And saith further, that in Alexandria, from S. Mark unto Heracla and Dyonisius bishops, the ministers used to elect one among themselves, whom they placing in a higher degree called a bishop, even as an army should choose their captain, or Deacons should choose one of themselves, whom they knew to be painful, and call him an archdeacon. Haec Hierom. In all these places Hierome doth not maintain the authority of one man over the whole Church, but thinketh it necessary that in every Province there be one to be chief over the rest for unity sake, and for rooting out of contentions and sects. And therefore contra Luciferanos he saith, that unless this superiority were, there would be as many schisms in the Church, as there be Priests. Chrysostome writing upon the twentieth of Matthew, saith: that the rebellious nature of man caused these distinctions of degrees, that one should be an Apostle, another a bishop, another a Minister, another a lay man. And that unless there were such distinctions of persons, there could be no discipline. And upon the. 13. to the Romans he saith, that because equality engendereth strife and contention, therefore superiority and degrees of persons were appointed. It is not to be denied but that there is an equality of all ministers of God's word, quoad ministerium, touching the ministery, for they have all like power to preach the word, to minister the sacraments, that is to say, the word preached, or the Sacraments ministered, is as effectual in one (in respect of the ministery) as it is in another. But quoad ordinem & politiam, touching order and government, there always hath been and must be degrees and superiority among them. For the Church of God is not a confused congregation, but ruled and directed as well by discipline & policy in matters of regiment, as by the word of God in matters of faith. And therefore well saith master Caluine in his Institutions Cap. 8. That the twelve Apostles had one among them to govern the rest, it was no marvel: for nature requireth it, and the disposition of man will so have it, that in every company (although they be all equal in power) yet that there be one as governor, by whom the rest may be directed: there is no court without a Consul, no Senate without a Praetor, no College without a Precedent, no society without a Master. Haec Caluin. Paul was superior both to Timothy and Titus, as it may easily be gathered out of his Epistles written unto them. Titus had superiority over all the other pastors and Ministers which were in Creta: for he had Potestatem constituendi oppidatim presbyteros. ad Tit. 1. The which place master Caluine expounding, saith on this sort. Discimus ex hoc loco. etc. We learn of this place, (saith he) that there was not such equality among the ministers of the Church, but that one both in authority and council did rule over an other. Timothy bore rule over all the other Ministers of the Church of Ephesus: For Paul saith unto him. 1. Tim. 5. Aduersus Presbyterum accusationem. etc. against a Minister receive no accusation, unless there be two or three witnesses. In which words Paul maketh him a judge over the rest of the Ministers: and Epiphanius Lib. 3. Tom. 1 contra heresim Aerij, proveth Titus' superiority over the rest, by this self same place. That this word Presbyter in this place of the Apostle signifieth a Minister of the word, both Ambrose, Caluin, and other learned writers declare. Ignatius who was S. john his scholar, and lived in Christ's time, in his epistle ad T●rallianos speaketh thus of the authority of a Bishop over the rest: Quid aliud est Episcopus quam quidam obtinens principatum, & potestatem supra omnes? What is a Bishop but one having power and rule over all? And in his epistle ad Smirnenses, he writeth on this sort, Honora quidem Deum ut authorem universorum & Dominum: Episcopum autem, ut Sacordotum Principem, imaginem Dei ferentem: Dei quidem per principatum: Christi vero per sacerdotium. Honour God as the author and Lord of all things, & a Bishop, as the chief of Preestes, bearing the Image of God: of God because of his superiority: of Christ by reason of his priesthood. And a little after. Let lay men be subject to Deacons, Deacons to priests, & priests to Bishops, the Bishop to Christ. And again: Let no man do any thing which pertaineth to the Church, without the consent of the Bishop. And again: He that attempteth to do any thing without the Bishop breaketh peace and confoundeth good order. The like saying he hath in his epistle ad Magnesianos. These three epistles doth Eusebius make mention of Li. 3. ca 35. & .36. and hiero. de viris illustribus. justinus Martyr one of the most ancient writers of the Grékes, in his second Apology and Anthonium Pium, alloweth this superiority, and calleth him that bore rule over the other ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyrillus calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodoretus li. 5. ca 28. writeth that Chrisostome being the Bishop of Constantinople, did not only rule that Church, but the Churches also in Thracia, in Asia and in Pontus. Theodoretus Episcopus Ciri in an epistle that he writ to Leo, saith of himself that he had government over 800. Churches. But what shall I need to use such proves in a matter so plain and evident to all such as have red any thing of antiquity? The best learned men of our days, and diligentest preferrers of the Gospel of Christ do with one consent (one or two of the latest writers excepted) acknowledge and confess that this distinction of degrees and superiority in the government of the Church, is a thing most convenient and necessary. Caluine in his institutions saith on this sort That every province had among their Bishops an Archbishop, and that the council of Nice did appoint patriarchs which should be in order and dignity above Archbishops, it was for the preservation of discipline: Therefore for this cause especially were those degrees appointed, that if any thing should happen in any particular Church which could not there be decided, it might be removed to a provincial Synod: If the greatness or difficulty of the cause required greater consultation, than was there added patriarchs together with the synods from whom there was no appeal but unto a general counsel: This kind of government some called Hierarchiam, an improper name and not used in the Scriptures: For the spirit of God will not have us to dream of dominion and rule in the government of the Church: But if (omitting the name) we shall consider the thing itself, we shall find that these old Bishops did not frame any other kind of government in the Church, from that which the Lord hath prescribed in his word. Caluine here misliketh this name Hierarchia, but he alloweth the names & authority of patriarchs and Archbishops and thinketh the government of the Church then used not to differ from that which God in his word prescribeth. Hemingius in his Enchirid. showeth, that these degrees in the Church be necessary, and that discipline cannot be kept without them. And he addeth that their Church keepeth this form nec movetur (saith he) anabaptist are ●m ac libertinorum effrenilibidine, qui ecclesiam Christi barbaricum quendam hominum coetum, sine ordine fingunt, cum habeat nostra ecclesia non solum exemplum Apostolicae & purioris ecclesiae, verum etiam mandatum spiritus sancti omnia ordinatè & decenter ad aedificationem faciendi. Neither is our Church moved with the licentious liberty of Anabaptists and Libertines, which feign the Church of Christ to be a barbarous confused society without order, seeing that our Church hath not only the example of the Apostolical and most pure Church, but also the commandment of the spirit of God to do all things orderly and decently to edify. Wherefore thus I conclude with the very words of that worthy man (who hath so well deserved of this Church of England) master Fox, In the ecclesiastical estate we take not away the distinction of ordinary degrees such as by the scripture be appointed or by the Primitive Church allowed, as patriarchs or Archbishops, Bishops, Ministers & Deacons, for of these four we especially read as chief: In which four degrees as we grant diversity of office so we admit in the same also diversity of dignity: neither denying that which is due to each degree, neither yet maintaining the ambition of any singular person. For as we give to the minister place above the Deacon, to the Bishop above the Minister, to the Archbishop above the Bishop, so we see no cause of inequality, why one minister should be above another minister, one Bishop in his degree above another Bishop to deal in his diocese: or one Archbishop above another Archbishop: And this is to keep an order duly & truly in the Church, according to the true nature and definition of order by the authority of Augustine libro de civi. Ordo est parium dispariumque rerum sua cuique loca tribuens dispositio. Hitherto master Fox. Now let the indifferent reader judge whether these offices be strange & unheard of in the church of Christ or no. Concerning the offices of an high commissioner & justice of peace how necessarily they be committed to some of the best and wisest of the clergy, what vice by them is bridled, what inconvenience met with, what necessary discipline used, those know that be wise and have experience in public affairs and government. There is no word of God to prove why these offices may not concur in one man. But it is the commission that troubleth these men, as for peace they are at defiance with it. To be short, they say that all these offices be plainly in God's word forbidden, and they allege, Mat. 23. Luc. 22. 1. Cor. 4. 1. Pet. 5. The places of Mathewe and Luke, be answered before: Christ beateth down ambition and pride, and desire of bearing rule, as he did before when he said, be ye not called Rabbi, and call no man father, be not called doctors, he doth not condemn the names, but the ambition of the mind. In the 1. Cor. 4. it is thus written. Let a man thus think of us as of the ministers of Christ. etc. The ministers of the word in deed are not to be esteemed as Gods, but as the ministers of god. Some among the Corinthians, gloried in their ministers, and attributed to much unto them: hereof came these factions, I hold of Paul, I of Apollo etc. This teacheth your adherents and disciples, not to attribute to much to you, and such as you are, or any other minister of God's word: It maketh nothing against the names or authorities either of Archbishop, Lord Bishop, or any other that you have named, who be the ministers of Christ, and aught so to be esteemed. The place of S. Peter ca 5. is this, Feed the flock of god etc. not as though you were lords over the flock. etc. Peter here condemneth haughtiness, contempt and tyranny of pastors towards their flocks: he doth not take away lawful government: The pastor hath rule and superiority over his flock, but it must not be tyrannical. These be but very slender proofs that the names and offices of archbishops, Lord Bishops, etc. be plainly forbidden by the word of God. Surely you had thought that no man would ever have taken pains to examine your margin. I am of Hemingius opinion in this point, that I think this your assertion smelleth of plain Anabaptisme: and surely if you had once made an equality, (such as you fancy) among the Clergy, it would not be long or you attempted the same among the laity, let them take heed Tunc tua res agitur etc. The fourteenth. Then ministers were not so tied to any form of prayers invented by man, but as the spirit g Rom. 8.26. 1. Timo. 1.2. moved them, so they poured forth hearty supplications to the Lord. Now they are bound of necessity to a h Damasus the first inventor of this stuff, well furthered by Gregory the seventh. prescript order of service, and book of common prayer, in which a great number of things contrary to god's word are contained, as baptism i Math. 28.19. 1. Cor. 14.35. The first appointer hereof was Victor 1 Anno. 198. by women, private k 1. Cor. 11 18. communions, jewish l Act. 15.10. purifiengs, observing m Exod. 20.9. of holidays etc. patched (if not altogether, yet the greatest piece) out of the pope's portuis. To prove that ministers were not so tied to any form of prayer invented by man, but that as the spirit moved them, etc. you quote, Rom. 8. and the 1. Timo. 1. In the eight to the romans the words be these: Likewise also the spirit helpeth our infirmities, for we know not what to pray, as we aught, but the spirit itself maketh request for us, with sighs which cannot be expressed. This place speaketh nothing against any prescript form of prayer, for than it should disallow the Lords prayer, but it teacheth us that it is the spirit of God that stirreth us up to pray, and maketh us earnestly pour out our supplications unto God. And this the spirit worketh aswell by prescript prayers as by prayers suddenly invented. The words to Timo. Epist. 1 ca 1. vers. 2. are far fetched, and nothing to the purpose: the words be these, unto Timothy my natural son in the faith, grace▪ mercy and peace from God our father, and from Christ jesus our lord: What maketh these words against any prescript form of prayers? peradventure you would have alleged the first to Timo. 2. I exhort therefore that first of all supplications. etc. which maketh directly against you. If you mean by prayers invented by man, such prayers as man inventeth against the word of God, as prayer for the dead, prayer unto saints, and such like, than it is true that you say: But if you mean such prayers, as by godly men be framed according to the holy scriptures, whether they be for matters pertaining to the life to come, or to this life, than you show your ignorance, for it is manifest that there hath been always in the Church of Christ, a prescript form of public prayer, as it appeareth in justinus Martyr, Apolo. 2. pro christianis, and other ancient fathers: neither did ever any learned or godly man, or reformed Church find fault herewith, or not greatly commend the same, except only the sect of Anabaptists. Damasus was a good Bishop, and therefore no good thing by him appointed to be disallowed, but he did not first ordain a prescript form of public prayers, he only added something thereunto, as Gloria patri &c, to the end of every psalm: And decreed that psalms should be sung aswell in the night time, as in the day time in every Church, but they were song in the Church before, and as I have said there was a prescript form of prayer in justinus Martyrs time, who was long before Damasus. Gregory added the Litany only. I muse what you mean to writ so manifest untruths. You note not here (neither are you able) any prayer in the whole Communion book, wherein there is any thing not agreeable to god's word. We may say as Saint Augustin saith in his 121. epistle written ad Probam viduam. Et siper omnia precationum sanctarum verba discurras quantum existimo nihilmuenies, quod non ista Dominica contineat, & concludat oratio. unde liberum est alijs atque alijs verbis, eadem tamen in orando dicere, sed non debet esse liberum alia dicere. And if thou runnest through all the words of the holy prayers, I suppose thou shalt find nothing which the lords prayer doth not contain and comprehend: therefore we may in other words speak the same things in our prayers, but we may not speak contrary things. But you say A number of things contrary unto god's word are contained in this book, as baptism by women, private communions, jewish purifiengs, observing of holidays etc. patched, if not altogether, yet the greatest piece out of the Pope's portuis. Here is not one prayer in all the whole communion book found fault with, and yet your quarrel is against a prescript form of prayers invented by man. You marvelously forget yourself, and confusedly go from matter to matter, without any consideration. Digressing therefore from prayers contained in the communion book, you come to other matters in the same, against god's word, as you say, and first you allege baptizing by women. I deny baptizing by women to be expressed in that book, and when you have proved it to be necessarily gathered out of the same, then shall you hear my judgement thereof. Your places of scripture alleged against it, are not of sufficient force to prove your purpose. Christ in the 28. of Mathewe said to his Disciples, go and teach all nations, baptizing them in the name of the father. etc. Ergo women may not baptize, I say this argument followeth not, no more than this doth, Ergo pastors may not baptize, for it is manifest that an Apostle is distinct from a pastor. The second place you do allege is .1. Cor. 14. where Paul sayeth, it is a shame for women to speak in the congregation: Paul sayeth not that it is a shame for women to speak at home in private houses, for women may instruct their families: yea and they may speak also in the congregation in time of necessity, if there be none else there that can or will preach Christ, and hereof we have examples. If women do baptize, they baptize in private houses, not in the congregation. Surely you are able to mar a good matter for lack of skilful handling. You say in your margin that Victor. An. 198. did first appoint that women might baptize. By this ye add more credit to the cause than you are ware of. For Victor was a godly bishop and a martyr: and the Church at that time was in great purity not being long after the Apostles time. But truly I can find no such thing in all his decrees: only this he saith, that such as be converted of the Gentiles to the faith of Christ, in time of necessity, or at the point of death, may be baptized at any time in any place, whether it be in the Sea or in a river, or in a pond, or in a well, so that they make a confession of their faith. He maketh no mention at all of any baptizing by women: and therefore you have done your cause great injury. The second thing you mislike is private communions. And you quote the 1. Cor. 11. In which chapter saint Paul reproveth the profanation of the supper among the Corinthians by banqueting and contempt of their brethren, and he exhorteth one of them to tarry for another: But how can you apply this to your purpose? I know not what you mean by private Communion: If you mean the receiving of one alone, there is none such allowed in the book: If you mean because it is ministered sometime upon occasion in private houses, I see not how you can call it private in respect of the place, if the number of communicants be sufficient. You must explicate yourself, before I can tell what you mean. There is nothing in the Communion book touching the Communion, contrary to that place of S. Paul by you quoted, to my knowledge. The Communion exhibited to sick persons is allowed both of Peter Martyr and Bucer, as in the other treatise I have declared, and consonant to the custom of Christ's Church, even from the Apostles time, as it is to be seen in old writers. The third is, the jewish purifyings (as you term it) you cite for that purpose Act. 15. where Peter speaking against certain of the pharisees, which believed and taught that it was needful for the Gentiles which were converted, to be circumcised, and to observe Moses law, saith on this sort: Now therefore why tempt ye God, to lay a yoke on the disciples necks. etc. how any thing here contained, prohibiteth women after they be delivered from the great danger and pains of child bearing, to give in the congregation thanks for their deliverance, let the godly Reader judge. Surely this is no jewish purifying, but christian giving of thanks, most consonant & agreeable to the word of God. But hereof also something more is to be spoken in another place. Fourthly, you mislike observing of holy days: And you allege Exod. 20. Six days shalt thou labour and do all thy work. To observe any day superstitiously, or to spend any day unprofitably, is flat against, not this commandment only, but others also in the holy Scriptures. And I would to God it were better looked unto. But to abstain any day from bodily labour, that we may labour spiritually in hearing the word of God, magnifying his name, and practising the works of charity, is not, either against this, or any other commandment. For I think the meaning of this commandment is not so to tie men to bodily labour, that they may not intermit the same to labour spiritually: For then how could we preachers and students excuse ourselves? how might the people lawfully come to our Sermons and Lectures in any of the six days? But of this thing also occasion will be ministered to speak more hereafter. In the end you add (patched, if not altogether, yet the greatest piece out of the Pope's portuis.) To this I answer briefly, it maketh no matter of whom it was invented, in what book it is contained, so that it be good and profitable, and consonant to God's word. Well saith Ambrose, Omne verum a quocunque dicitur, à spiritu sancto est. All truth, of whomsoever it is spoken, is of the holy ghost. The fifteenth and sixteenth. Then n 1. Pet. 5.2. feeding the flock diligently, now teaching quarterly: then preaching o 1. Tim. 4.2. in season & out of season, now once in a month is thought sufficient, if twice it is judged a work of supererogation. These be but words of pleasure: God be thanked, there be ministers (& such as you mislike of) which feed their flocks diligently, and preach in time and out of time, according both to S. Peter's, and S. Paul's meaning. But you must understand that he doth not always feed the best, nor take the greatest pains, which preacheth most often, but he that preacheth most learnedly, most pithily, most orderly, most discreetly, most to edifying. It may be that ●e which preacheth but once in the month, taketh more pains for his sermon, hath more pith and learning in his sermon, edifieth more by his sermon, than you do for all your sermons, in all your sermons, or by all the sermons that you make in the whole year, be they never so many. For what is it to preach every day, and to spend the time with words only, or with bitter invectives against certain trifles, and against superiors? Such sermons do not edify, but destroy, do not work in the hearts of the hearers faith and charity, but either contempt of religion, or else contempt of superiors, contempt of good orders, yea hatred, malice, undiscrete wrath, coloured with a pretence of zeal. Truly such sermons seldom or never work any good effect: many women in London could on that sort occupy the time. Wherefore I am fully persuaded that he cometh nearer to the fulfilling of the mind of the Apostle, which diligently studying, and labouring continually for knowledge, doth orderly, learnedly, and effectually preach once in the month, than such as backbiting at other men's tables, running all the day long up and down the streets, seldom or never studying, do negligently, unorderly, verbally (if I may so term it) preach every day twice. And yet I know the oftener a man doth preach (the former circumstances being considered) the better it is. But of every one it will be required according to his talon: and not he that speaketh most, but laboureth most to speak, not he that preacheth most often, but that preacheth most painfully, truly and diligently, shall in that day be best accepted. That learned and ancient father master Whithead hath sundry times lamented in my hearing (and I think there be other of his friends hat● heard the same) the lose, frivolous, and unprofitable preaching of divers Ministers in London: And I would to God it were better looked unto: then I think verily we should have less contention and more religion. The seventeenth and eighteenth. Then nothing taught but god's word, now princes pleasures, men's devices, popish ceremonies & Antichristian rites in public pulpits defended. Then they p Phili. 2.20.21. sought them, now they seek theirs. It had been well to have let us understand what those prince's pleasures be, what men's devices, what popish ceremonies, what Antichristian rites, for now you have but slandered both the Prince, and the whole state of religion, in this Church by public authority established: wherefore until you show some particulars, this shall be my answer, that Spiritus Dei neque est mendax neque mordax. The spirit of God is neither a liar nor a slanderer. It is but your pleasure thus generally to say, That then pastors sought their flocks, now they seek theirs: For it is well known that there be pastors which seek their flocks, and not theirs. Hitherto (thanks be unto God) in all this discourse, there is not one piece of false doctrine of any substance ascribed to this Church of England by these libelers, and therefore it hath (as God will) the first note of the true Church of Chryst, that is, purity of doctrine. Admonition. These and a great many other abuses are in the ministery remaining, which unless they be removed, and the truth brought in, not only God's justice shallbe poured forth, but also gods Church in this realm shall never be builded. For if they which seem to be workmen, are no workmen in deed, but in name, or else work not so diligently and in such order as the workmaster commandeth, it is not only unlikely that the building shall go forward, but altogether impossible that ever it shall be perfited. The way therefore to avoid these inconveniences, and to reform these deformities, is this: Your wisdoms have to remove advowsons, Patronages, Impropriations, and Bishop's authority, claiming to themselves thereby right to ordain ministers, and to bring in that old and true election, which was accustomed to be q Act 1.26. &. 6.2.3.14.13. made by the congregation. You must displace those ignorant and unable ministers already placed, and in their rooms appoint such as both can and will by God's assistance r 1. P●t. 5.2. feed the flock. You must pluck down and utterly overthrow without hope of restitution, the court of Faculties, from whence not only licences to enjoy many benefices are obtained, as Pluralities, Trialities, tot-quots. etc. but all things for the most part, as in the court of Rome are set on sale, licences to mary, to eat flesh in times prohibited, to lie from benefices and charges, and a great number beside, of such like abominations. Appoint to every congregation a learned & diligent preacher. Remove Homilies, articles, injunctions, a prescript order of Service made out of the Mass book. Take away the Lordship, the loitering, the pomp, the idleness, and livings of Bishops, but yet employ them to such ends as they were in the old Church appointed for. Let a lawful and a godly Signiory look that they preach, not quarterly or monthly, but continually: not for filthy lucre sake, but of a ready mind. So God shall be glorified, your consciences discharged, and the flock of Chryst (purchased s Act. 20.28. with his own blood) edified. Answer. What these great abuses by you hitherto alleged be, I trust you do now fully understand: Surely except such factious libelers, such stirrers up of schisms, such disturbers of the peace of the Church, such contemners of those that be in authority, be not only removed, but repressed, God will not only of his justice punish the magistrates of this realm for their carelessness in this behalf, but also God's gospel will therein be as much defaced with factions, schisms, and heresies, as ever it was in the Pope's time with superstition & idolatry. For surely these men that would be counted such perfect builders, be but underminers and destroyers, and instruments of some greedy guts, and lusty roisters, who to maintain their pride and jollity, seek for the spoil of the Church, and in deed the utter overthrow both of learning and Religion. For take from Bishops their lands and their authority, let every parish elect their own minister, remove Homilies, Articles, Injunctions, appoint no prescript order of service (that is to say) let there be no order prescribed to any man, no law to direct him or control him, but let every minister do what he list, speak what he list, altar what he list, and so often as him list: to be short, let every minister be king and Pope in his own parish, and exempted from all controlment of Bishop, Magistrate, and Prince, and you shall have as many kinds of Religion, as there is parishes: as many sects, as ministers: and a Church miserably torn in pieces with mutability and diversity of opinions. Do you not see what they shoot at? Would they not be free from all Magistracy? Do they not most ambitiously desire that themselves, which they condemn in others? that is, Lordship and superiority. For who think you should be chief in every Parish, and direct the rest? Surely even the minister. The Pope never required greater authority over all Christendom, tkan they seek to have over their parish. The Pope and his Clergy did never more earnestly seek and desire to be exempted from the jurisdiction of Civil Magistrates, than these men do both from Ecclesiastical and Civil. Princes, nobles, and Magistrates were never brought into greater servitude and bondage, than these men seek to say upon them. Wherefore you that be in authority, if you love the peace and prosperity of the Church of Christ, if you desire the good success of the Gospel, if you will preserve the state of this realm, if you think it necessary to have good Magistrates, to have good laws and orders in a common wealth, if you esteem learning, and seek to prefer it, if you hate anarchian, confusion, anabaptism, if you allow of your own condition, and like of a kingdom better than of a popular state: Then provide betime some speedy remedy for these and such like kind of men: and if the religion you have established be good, if the orders and laws you have made be convenient, let them not be written against, spoken against, nay openly contemned and broken, without sharp and severe punishment: suffer not such as execute them to be contemned, hated, discouraged, and oftentimes frumped by some superiors: Either let your laws be maintained as laws, or else deliver us from our duty in executing and obeying of them. Touching the Court of Faculties I can not say much for I have no great experience of it, and less knowledge in the law, notwithstanding because by lawful authority it is allowed in this realm, I can not but reverently judge of it, for in such matters I think it a point of modesty to suppose the best, and to abstain from condemning of that government, which is allowed as convenient. If there be faults in the officers they may be corrected. The places of Scripture quoted in this margin be answered before except that of the .20. of the Acts, which proveth nothing in controversy at this tyme. Admonition. Now to the second point which concerneth ministration of sacraments. In the old time the word was t Math. 3.12. preached, before they were ministered, now it is supposed to be sufficient if it be read. Then they were ministered in public u Marc. 1.5. 1 Cor. 11.18 assemblies, now in private houses. Then w Mat. 28.19. 1. Cor. 4.1. by ministers only, now by midwives and deacons, equally. But because entreating of both the sacraments together, we should deal confusedly, we will therefore speak of them severally. And first for the lords Supper, or holy Communion. Answer. The second external note of the true Church of Christ is ministering of the Sacraments sincerely: you would prove that this Church of England hath not the Sacraments sincerely ministered: First by three general reasons pertaining to both the Sacraments: then by certain abuses which you find severally in either of them. The first general reason is this: In old time the word was preached before the Sacraments were ministered: now it is supposed to be sufficient if it be read. To prove that the word was preached before the sacraments were ministered, you allege the third of Matthew verse, 12. Which hath his fan in his hand, and will make clean his flower, and gather his wheat into his garner. but will burn up the chaff with unquenchable fire. I understand not how you can of this place conclude, that there must be of necessity preaching and not reading before the administration of the Sacraments. If you say, john preached unto such as came unto his Baptism, and read not unto them, therefore of necessity there must be preaching, and not reading, I deny the argument, for it is a common rule that we may not conclude a general doctrine of a singular or particular example: and I am sure it is against all rule of Logic. But how if it may be proved, that john did baptize some without preaching unto them? In that third chapter of Matthew, verses .5. and .6. we read that all jerusalem and all I●daea, and all the region round about jordan, went out to be baptised of him, and that they were baptised of him in jordane, confessing their sins, but we read not that he did immediately before preach unto them: and verses .13.14.15. it is manifest, that he did baptise Christ without preaching. This is but a slender proof you use thereby to condemn the sincerity of our sacraments and administering of them in this Church. There is no man I think which doth not allow of preaching before the administration of the Sacraments. But it is not therewith joined tanquam de necessitate sacramenti, as of the necessity of the sacrament, neither is there any thing here alleged, for preaching before the administration of the Lords Supper. In deed we read not that Christ did preach immediately before the distribution of the Sacrament of his body & blood to his disciples, only he told them, that some of them should betray him, & that he had greatly desired, to ●ate that passover with them. This I writ to show your blind and unlearned collections, not to disallow preaching in the administration of Sacraments. But I would gladly learn why you do so greatly mislike of reading the Scriptures, I hope you be not Zwingfildians: Is not the word of God as effectual when it is read, as when it is preached? or is not reading, preaching? Isidorus sayeth, that reading bringeth great profit to the hearers. Tertulian saith when we come together to the reading of the holy Scriptures, we feed our faith with those heavenly voices, we raise up our affiance, we fasten our hope. And again he calleth the reading of the Scriptures, the feeding of our faith. But what need I speak any more of a matter so manifest. You flatly join with the Papist in this: For in the confutation of the Apology of the Church of England, master Harding calleth reading of the Scriptures to the people in the Church, a spiritual dumbness, and a thing unprofitable. etc. That to read the scriptures in the church is no new thing, but most ancient, and grounded upon God's word, it is manifest by that which is written in the fourth of Luke, where the Evangelist sayeth, that Christ on the Sabbath day going into the synagogue according to his accustomed manner, risse up to read, and there was delivered unto him the book of the Prophet Esaye, and as soon as he opened the Book, he found the place where it was written, Spiritus Domini super me. etc. The Spirit of the Lord upon me. etc. Likewise in the thirteenth of the Acts, we read that Paul and other of his company being in the synagogue on the Sabbath day, was sent unto by the rulers of the synagogue, Post lectronem legis & Propherarum, after the reading of the law and the Prophets, to know if they would make any exhortation to the people. justinus Martyr Apolog. 2. pro Christianis, sayeth, that in his time the manner was on the Sabbath day when the people were gathered together to have the Scriptures read in the public congregation, and in the time of public Prayer for the space of one whole hour. Origene writing upon josua, Homel. 15. saith, that the Books of the old Testament were delivered by the Apostles to be read in the Churches. Cyprian lib. 2. Epists. 5. saith: The reader soundeth out the high and heavenly words: he readeth out the Gospel of Christ. etc. Chrysostome upon the Acts Hom. 19 The Minister and common Minister standeth up, and crieth with a loud voice, saying: Keep silence, after that the reader beginneth the prophecy of Esay. Augustin speaking to the people saith: Ye heard when the Gospel was read, ye heard erewhile when it was read if ye gave ear to the reading, dearly beloved, we have heard in the lesson that hath been read. But of reading both scriptures and prayers I have spoken before and mind to speak something hereafter: For my part I muse what you mean in this point so to jump with the Papists. The second general reason is this: Then Sacraments were ministered in public assemblies, now in private houses. The places of Scripture whereby you prove that Sacraments were then ministered in public assemblies, be taken out of the first of S. Mark, and .1. Cor. 11. which places of Scripture prove, that john did baptise openly, & that the Lords Supper was ministered in the public congregation, but neither of them both conclude that these Sacraments may not also be ministered upon any occasion in private houses: For what sequel is there in this reason, all the country of judaea, and they of jerusalem, went out unto him, and were baptized of him in the river of jordan, confessing their sins, Ergo Baptism may not be ministered upon any occasion in private houses? you may as well conclude, that none aught to be baptised, but in the river of jordan, and none but such as be able to confess their sins, and so you should seclude children from Baptism, as the anabaptists do. Baptism was ministered in Cornelius house. Acts 10. The place is not of the substance of the Sacraments. To the .1. Corin. 11. it is answered before. Surely this Church of England doth not permit the sacraments to be ministered in private places, except there be a congregation, and then not usually, but only in certain cases. The third general reason is this: Then by ministers only: now by midwives and deacons equally. That then the Sacraments were ministered only by ministers, you allege the 28. of Matthew, which place is answered before. Likewise .1. Cor. 4. Let a man so think of us as of the ministers of Chryst, and disposers of the mysteries of God. Here is not one word for your purpose. Except you take mysteries for sacraments, which if you do, you are much deceived: for by the word, mysteries, here, he understandeth the word of God and Gospel of christ, as all learned writers do interpret it. We read in the eight of the Acts that Philip being a Deacon did baptise: we read also that Moses wife did cirumcise. But where doth this Church of England allow any woman to baptize, or deacon to celebrated the Lords supper? and if it did, the dignity of the Sacraments do not depend upon the man, be he minister or not minister, be he good or evil. Let every one take heed that they do not usurp that authority whereunto they be not called. Those be your general reasons, which in deed be no reasons, but bore words. Your particular reasons whereby you seem to prove that neither of the sacraments be sincerely ministered; be these that follow. And first concerning the lords supper you reason on this sort. Admonition. They had no introite, for Celestinus a Pope brought it in, about the year .430. But we have borrowed a piece of one out of the Mass book. Answer. What you understand here by the introite, certainly I know not: The first thing that we say at the Communion is the Lords prayer, which Celestinus did not invent, but christ, Matthew. 6. nor first use in the celebration of the lords Supper, but the Apostles, as we read in good Chronicles: next unto that is a very godly and necessary prayer, worthy to be said in the celebration of such a mystery; and therefore no matter at all who, invented it, or brought it in: And yet Celestinus was a godly bishop, and the Church of Rome at that time had the substance of the Sacraments according to God's word, neither was there any superstition mixed with them: notwithstanding I know not any introite of Celestinus invention that we have in our order of the Communion, for the introite that he appointed was one of the Psalms as Volateranus, Gratianus, and Polydorus Virgilius do testify. And we have not any Psalm in the celebration of the supper, if we had, it were not to be reproved. This I am sure of, that it is not evil because it is in the Mass book, except it be repugnant to the word of God: For the lords prayer, some of the Psalms, the Gospels and Epistles, the Nicene creed, etc. be in the Mass book, and yet good, so is there some other good prayers in it also. Admonition. They read no fragments of the Epistle and Gospel, we use both. Answer. And what fault can you find in that? Is not the whole Scripture, and every piece of it profitable 〈◊〉 edify? can the Scripture at any time in the open congregation be read out of season, being in a known tongue? but I think your quarrel is at reading, not against the Epistle and the Gospel. Always in the Church there hath been read the scriptures in the celebration of the mysteries, and I am sure the Gospel was not wont to be read from the one end to the other at one time. Well, it is but your opinion without reason, that the Epistle and Gospel aught not to be read at that time: for you bring no proole, and I think the contrary. First because they be scripture, and tend to edify: secondly, because it hath been the manner of long time, even since Alexander's time. Anno. 111. The third. The Nicene creed was not read in their communion, we have it in ours. The Nicene Creed, and every part of it is grounded upon the word of God, it was collected by that famous Council of nice, to confound that dete●table heresy of the Arrians, and therefore meet to be read in all Christian congregations, neither ●an any mislike it, but Arrians and such like, of the which sect you give just suspicions that you be fautors. This creed in this form was not framed in the Apostles time, because the heresy of Arrius was not then hatched. And therefore no good reason to say, it was not read in the Apostles time at the Communion, Ergo it aught not to be read now. But this argument is intolerable, the Nicene creed is read at the Communion, therefore the Communion is not sincerely ministered. All these three reasons be taken ab authoritate negative, and therefore of no force, except we will also grant these to be true, and such like, scilicet▪ Then they had no ●hristian Princess, and therefore we may have no christian Princess. Then they had no civil or politic laws, Ergo we aught to have none. Then the Church had no external peace, but was under persecution, Ergo it should have no peace now. Then Christians had propriety in nothing, but all things were common, Ergo no man may have any thing of his owns, but common to other: we do not read expressly, that children were then baptized, therefore they ought not to be baptized now (for so do the anabaptists reason) neither do we read that women did then receive the Supper, therefore they aught not to do it now: with infinite other as absurd as these. The fourth. There was then accustomed to be an examination of the communicants, which now is neglected. How prove you that there was then any examination of communicants? If there had been either commandment or example for it in scriptures, I am sure you would not have left it unquoted in the margin: S. Paul saith 1. Cor. 11. Probet homo scipfum. Let a man examine himself. etc. But be speaketh of no other examination: wherefore this reason of yours is altogether frivolous and without reason. And yet I do not disallow the examination of communicants, so there be a discrete respect had of the persons, places, and other circumstances, neither it is neglected in this Church of England, but by learned and discrete ministers, with bearning and discretion used. But note I pray you the force of his argument: some ministers neglect to examine the communicants, Ergo the Communion is not rightly and sincerely ministered: as though the examination of the communicants were of the substance of the sacrament. If you would reason after your accustomed manner, you should rather conclude thus, the Apostles were not examined when they received the Communion neither is it expressed in scriptures that they examined others, therefore there ought to be no such examination: this is your usual manner of reasoning, but it is childish, unless it were to conclude damnation or salvation. The fifth. Then they ministered with common a Act. 2.46. Act. 20.7. and usual bread: now with wafer cakes brought in by Pope Alexander, being in form fashion & substance like their God of the altar. The place you allege Act. 2. (which is this) And they continued daily with one accord in the Temple, and breaking bread at home, did eat their meat together with gladness and singleness of heart, maketh as much for your purpose as it maketh for the Papists half communion, for they allege it to prove that the supper may be ministered with bread only: But learned interpreters and especially Master calvin, deny this place to be ment of the ministration of the supper: howsoever it is understanded, it doth not necessarily prove that the sacrament was then ministered in common and usual bread, for there is no mention made of the kind of bread. The place alleged out of the twentieth of the Acts, speaketh of bread, but not of any one certain kind of bread: The truth is that it skills not what kind of bread is used, leavened or unleavened so it be bread, although it were to be wished for the avoiding of superstition, that common and usual bread were used, and also that the form were altered, and the quantity increased. But these things are not de substantia sacramenti, and therefore not sufficient to prove that the supper is not sincerely ministered. If any think better of one kind of bread than of another in the ministration of the sacrament, it is their error, and derogateth nothing from the order of administration. Master Caluine in his Institutions, cap. 19 sect. 72. touching this matter writeth on this sort: Caeterum in manum accipiant fideles necne: inter se dividant, an singuli quod sibi datum fuerit, edant: calicem in Diaconi manu reponant, an proximo tradant: panis sit fermentatus, an azymus: vinum rubrum, an album: nihil refert: haec indifferentia sunt, & in ecclesia libertate posita. But whether the faithful take it in their hands or no: whether they divide it among themselves or every one eat that which is given unto them: whether they give the cup to the deacon, or deliver it to him that is next: whether the bread be leavened or unleavened: the wine read or white, it makes no matter: These be indifferent things, and put in the liberty of the Church. Master Bucer likewise in his censure upon the book of common prayers is of the same judgement, his words be these: The third chapter is of the substance, form, and breaking of bread, which all do well enough agreed with the institution of Christ, whom it is manifest to have used unleavened bread, and easy to be broken, for he broke it and gave to his disciples pieces of the bread broken: Touching the form and figure, whether it were round or square, there is nothing declared of the Evangelists. And because this bread is used only for a sign, and not for corporal nourishment, I see not, what can be reprehended in this description of the bread which is in this book, except some would peradventure have it thicker, that it may the more fully represent the form of true bread. Alexander lived Anno. 111. and was a good and godly Bishop: It is reported in some writers that he appointed unleavened bread to be used in the Eucharist, because that Christ himself used the same, according to the law written Exod. 12. duty. 16. But that he brought in wafer cakes, or appointed any certain form of bread, you cannot prove, neither doth any credible author writ it. These words that you use (like the God of the altar) be slanderous and false, we are as far from thinking the bread to be our God as you, and teach as sound doctrine touching this sacrament: And therefore you show of what spirit you be. The sixth. They received it c Mat. 26 20. Marinell 14.18. Luc 22 14. john. 13.28 sitting: we kneeling, according to Honorius decree. The places of Scripture that you quote in the margin to prove sitting at the Communion, declare that Christ and his disciples sat at the table, but that proveth nothing. For you might aswell have said, they received after supper, we before dinner: they at night, we in the morning: they after meat, we before meat: they in a private house, we in the open Church: they being all men & in number xii we together with women, not strictly observing the number of twelve or any other number above three or four. This your argument toucheth them as well as it doth us, which receive it standing or walking. But to sit, stand, kneel, or walk, be not of the substance of the sacrament: and therefore no impediments, why it may not be sincerely ministered. It behoveth humble and meek spirits, in such indifferent matters, to submit themselves to the order of the Church appointed by lawful authority, and not to make schisms and contentions in the Church for the satisfying of their own fancies. Touching kneeling at the Communion, it forceth not who did first appoint it (although I can find no such decree made by Honorius) it is the meetest manner of receiving this sacrament in mine opinion, being commonly used in praying and giving of thanks, both which are annexed to this sacrament, and are to be required in the Communicants, & therefore I think this to be a good reason: the meetest gesture for praying and thanks giving is kneeling: but those that receive the Eucharist, pray and give thanks, Ergo the meetest gesture for them is kneeling. The only peril is adoration, which may aswell be committed sitting or standing: But wherefore then serveth preaching? there is as much danger of contempt the one way, as there is of adoration the other way. In such matters Christian magistrates have authority to appoint what they think most convenient, and the same must be observed of those that be pacifici, and not contentiosi. But of sitting and kneeling at the Communion more is to be spoken hereafter in the second part. The seventh. Then it was delivered generally, and indefinitely, Take ye e Mat. 26 26. Mar. 14.22 1. Co. 11.24 and eat ye: we particularly, and singularly take thou & eat thou. Here is a high matter in a low house: he that saith take ye, and eat ye, doth he not also say in effect, take thou, and eat thou? Doth not the plural number include the singular? Christ Matth. 6. saith ad hunc igitur modum orate vos, pray ye on this manner, May we not therefore say pray thou on this manner, if we speak to one singular person? So speaking to all his Apostles he saith Ite in univer sum mundum, Go ye into all the world. We use the plural number when we speak to many jointly, we use the singular number when we speak to one severally: and forasmuch as every one that receiveth this sacrament, hath to apply unto himself the benefits of Christ's death and passion, therefore it is convenient to be said to every one, Take thou, eat thou: But this objection is so ridiculous, that it is more worthy to be hissed at, than to be confuted. The eight. They used no other words but such as Christ left: we borrow from Papists, the body of our Lord jesus Christ which was given for thee. etc. From whencesoever these words were borrowed they were well borrowed, for it is a godly prayer, and an apt application of that sacrament, and putteth the communicants in mind of the effect of Christ's passion exhibited unto them by that sacrament, and sealed with the same, if it be worthily received. It maketh no matter from whom we receive any thing so it be godly, profitable, and consonant to the scriptures. But I pray you tell us what Pope invented these words, The body of our Lord jesus Christ. etc. The ninth. They had no Gloria in excelsis in the ministery of the sacrament then, for it was put f Telesphorus in Anno. 130. to afterward. We have now. It is the common consent of ecclesiastical histories, that the Apostles did celebrated the Lords supper with the Lords prayer, and yet we do not read that Christ did so: you also teach that the supper ought not to be ministered without a Sermon, and in the ministration thereof you use divers prayers and other orders which Christ used not: Can you spy a mote (if it be a mote as it is not) in another man's eye, and can you not perceive a beam to be in your own? There is nothing contained in Gloria in excelsis, but the same is taken out of the scriptures, and to be used of all true Christians. Telesphorus whom you note in the margin, to have added to the supper of the Lord, Gloria in excelsis, in the year of the Lord 130. was a good Bishop, and the Church of Rome as yet pure in doctrine and unspotted with heresy. The tenth. They took it with conscience, we with custom. This is but your presumptuous and arrogant judgement, who dare take upon you to give this general sentence so generally upon this whole Church of England, for you make no exception but set us ad oppositum to them. If you say some take it without conscience. I think you say truly, and so did some of them, as judas. But if you say all or the most part, you go beyond your commission, and make yourselves judges of other men's consciences contrary to the rule of Christ, Math. 7. Luke. 6. and of Paul. Rom. 2. ●. 14. 1. Cor. 4. and of james the .4. The eleventh. They shut men by reason of their g 1 Corin. 5 11. sins, from the Lords supper. We thrust them in their sin to the Lords supper. The place that you allege out of the fift Chapter of the first to the Corinthians, which is this, But now I have written unto you, that you company not together: if any that is called a brother be a fornicator etc. doth not particularly touch the secluding of men by reason of their sins from the communion, but generally prohibiteth true Christians to have any familiarity or friendship with any such notorious offender. If you were not with malice blinded, you might easily understand, that by the order and rules of this Church of England, all notorious and known offenders, even such as S. Paul here speaketh of, are secluded from the lords supper. But peradventure your meaning is, that no man should be compelled to the Communion at any time, wherein you greatly gratify the Papists, and show yourself a good patron of theirs: when you show any reason why men may not be compelled to come to the Communion, than you shallbe answered: In the mean time you are worthy of your fee. The twelfth. They ministered the sacraments plainly, we pompeously, with singing, piping, surplice, and copewearing. This is a very slender reason to prove that the sacrament of the Supper is not sincerely ministered, because there is singing, piping, surplice and cope: when you show your reasons against that pomp which is now used in the celebration of that sacrament, you shall hear what I have to say in the defence of the same. I think that there is nothing used in the administration thereof, that doth in any respect contaminate it, or make it impure: As for piping, it is not prescribed to be used at the Communion by any rule, that I know. Singing I am sure you do not disallow being used in all reformed churches, and an art allowed in scriptures, & used in praising of God by David. Of surplice & cope I have spoken before, and will speak more hereafter as occasion is ministered. The thirteenth. They simply as they h 1. Cor. 11.23. received it from the Lord. We, sinfully mixed with man's inventions and devices. There is no such inventions or devices of man mixed with the Supper of the Lord, as can make it sinful, being all pertaining to edifying, and to good and decent order, and nothing there appointed to be done, contrary or not agreeable to the Scriptures. Caluine himself saith in his Institutions. Li. 4. ca 10. That those things which be parts of decency, commended unto us by the Apostle, though they be prescribed by man, yet are they gods traditions and not man's, as kneeling at solemn prayer and such like. The supper itself in all points of any moment is ministered now in this Church of England, even as Christ delivered it, as the Apostles used it, and as the primative Church continued the same. These be all the reasons you use to prove that the sacrament of the Supper is not rightly and sincerely ministered, whereof some be impious, some ridiculous, and all of them unworthy any confutation. Admonition. And as for baptism, it was enough with them, if they i Act. 8.35.36.37. Act. 10.47. had water, and the party to be baptized by faith, and the minister to preach the word and minister the sacraments. Now, we must have surplices devised by Pope Adrian, Interrogatories ministered to the infant, Godfathers and Godmothers, brought in by Higinus, holy fonts invented by Pope Pius, crossing and such like pieces of Popery, which the Church of God in the Apostles time never knew (and therefore not to be used) nay (which we are sure of) were and are man's diuises, brought in long after the purity of the primative church. Answer. The impurities you find in the administration of baptism be these, surplice, Interrogatories ministered to the infant, godfathers & godmothers, holy fonts, crossing. Touching the surplice and such like apparel I have spoken before sufficiently: the first inventor of it (which you say to be Pope Adrian) doth make it neither better nor worse, & yet it was used long before Adrians' time, neither can you prove him to be the first inventor thereof. It is certain that such kind of vesture hath been used in the ministration of the sacraments, long before any corruption of doctrine took place in the Church, as it appeareth both by Hierome in his first book adversus Pelags. where he maketh manifest mention of a white garment used in the administration of sacrifice, by the Bishop, priest, & deacon. And also Chrysostome Hom. 6. to the people of Antioch, who speaketh of the like garment worn in the Church. Those that answered the examiner, do but childishly cavil at these two places, which in deed be plain of themselves and evident, and so is that of Hieromes also upon the .44. of Ezechiell, The religion of God hath one habit in the ministration, and another in common use and life. Read the place considerately, & it shall easily appear, that Hierome meaneth aswell of Christian ministers, as of jewish priests. But of the use of this and other apparel prescribed in this Church to be worn by ministers, I have spoken partly before, and am ready to speak more as occasion shall be offered. In the mean time, the Surplice is not of the substance of baptism, neither required as necessary to the administration thereof, but as comely and decent. Interrogatories to be ministered to the infant, be not strange, neither lately invented, but of great antiquity. For Dionysius Areopagita in his book entitled the coelest. hierar. and seventh chapter, speaking of the baptizing of infants, and of their sureties or godfathers, & answering to certain profane deriders (as he termeth them) which said, that one was baptized for an other, because the godfather did promise & answer for the child, speaketh thus in the name of the godfather, Neque enim hoc ille ait, Ego pro puero abrenunciationes facio, aut fidei Sacramenta profiteor, sed ita puer renuntiat & profitetur, id est, spondeo puerum inducturum cum ad sacram intelligentiam venerit, sedulis adhortationibus meis, ut abrenuntiet contrarijs omnino profiteaturque & peragat divina quae pollicetur. Neither doth he say this, I renounce for the child, or profess the sacraments of faith, but in this sort the child doth renounce or profess, that is to say, I promise' so to instruct the child, when he cometh to the years of discretion, with daily exhortations, that he shall renounce all contrary things, and profess and perform those heavenly things which he doth promise. Augustine also in his Epistle written ad Bonifacium, answering this question, why, seeing we dare promise' nothing of the infant's behaviour & manners when he cometh to man's state, yet when he is brought to baptism, and the question is asked of those that offer him to be baptized, whether the infant believe or not, they answer that he doth believe, saith on this sort: Nisi sacramenta quandam haberent similitudinem. etc. Except Sacraments had a certain similitude & likeness of those things whereof they be sacraments, they were no sacraments at all, and by reason of this same similitude oftentimes they are called by the names of the things themselves: therefore as after a certain manner of speaking the sacrament of the body of christ is the body of christ, the sacrament of the blood of christ is the blood of christ, so the sacrament of the faith, is faith, neither is it any thing else to believe, than to have faith: and therefore when answer is made that the infant doth believe, not having as yet faith in deed, it is answered that he doth believe for the sacrament of faith, and that he doth convert himself unto God for the sacrament of conversion, because the answer itself doth pertain to the celebration of the sacrament. And a little after he saith: Itaque paruulum, & si nondum fides illa quae in credentium voluntate consistit, iam tamen ipsius fidei sacramentum, fidelem facit. Nam sicut credere respondetur, ita etiam fidelis vocatur, non rem ipsa ment annuendo, sed ipsius rei sacramentum percipiendo. Therefore although that faith which consisteth in the will of the believers, doth not make the child faithful, yet doth the sacrament of that faith make him faithful: for even as it is answered that he doth believe, so is he also called faithful, not by signifying the thing itself in his mind, but by receiving the sacrament of the thing. By these two authorities it is manifest that Interrogatories were ministered to infants at the time of their baptism, & that they had sureties, which we call godfathers that answered for them, and in their name. It is also manifest by these authorities, that godfathers or sureties were required at the baptizing of Infants: which Tertullian also signifieth in his book de baptismo. But you yourself confess godfathers to be of great antiquity in the church of Chryst, for you say that Higinus brought them in, and Higinus was the ninth Bishop of Rome, and lived Anno. 141. You may aswell find fault with Pulpit and church, as with the fontes, and the reason is all one. In the time of the Apostles they did not baptize in basins, as you do now, but in rivers and other common waters, neither was there in the Apostles time any Churches for Christians, or pulpits to preach in, and therefore you had best to pluck down Churches and pulpits, and to baptize in common rivers and waters. Touching crossing in baptism, I will only recite unto you the opinion of master Bucer, which is this: Signum hoc non tam quod est usus in Ecclesus antiquissimi, quam quod est admodum simplex, & praesentis admonitionis crucis Christi, adhiberi, nec indecens nec inutile existimo: si adhibeatur modo purè intellectum, & religiose excipiatur, nulla nec superstitione adiuncta, nec elementi servitute, nec levitate, aut vulgari consuetudine. I think it neither uncomely nor unprofitable to use the sign of the cross, not only because the use thereof is very ancient, but also because it hath an express signification of the passion of Chryst: so that it be purely understood, and religiously received without any superstition, or servitude of the element, or levity, or common custom. Admonition. To redress these, your wisdoms have to remove (as before) ignorant ministers, to take away private communions and baptisms, to enjoin deacons and midwives not to meddle in ministers matters, if they do, to see them sharply punished. To join assistance of elders and other officers, that seeing men will not examine themselves, they may be examined, and brought to n 2. Cor. 11.28. 1. Pet. 3.15. tender a reason of their hope. That the statute against wafer cakes may more prevail than an Injunction. That people be appointed to receive the sacrament, rather sitting, for avoiding of superstition, than kneeling, having in it the outward show of evil, from o 1. Thes. 5.22. which we must abstain. That excommunication be restored to his old former force. That papists nor other, neither constrainedly nor customably, communicate in the mysteries of salvation. That both the sacrament of the Lords Supper and Baptism also, may be ministered according to the ancient purity and simplicity. That the parties to be baptised, if they be of the years of p Mat 3.6. discretion by themselves and in their own persons, or if they be infants by their parents (in whose room if upon necessary occasion they be absent, some one of the congregation, knowing the good behaviour and sound faith of the parents,) may both make rehearsal of their faith, and also if their faith be sound, and agreeable to holy Scriptures, desire to be in the same baptized. And finally, that nothing be done in this or any other thing, but that which you have the express warrant of God's word for. Answer. In deed it is to be wished, that ignorant ministers were removed, if there were a sufficient number of such as be learned, to place in their rooms. As for private Communions, I know none allowed in this Church. Private baptisms are allowable by God's word, and there is neither precept, nor example to the contrary in Scripture. If Deacons or Midwyves' meddle further than they aught to do, good reason it is they should be punished, and that sharply. Your Eldership is not for this time and state, as it is before declared, and yet may men be compelled to tender a reason of their faith if any be doubted of: although your places quoted for that purpose prove no such thing. For Paul the .1. to the Corinth. 11. use. 28. willeth a man to examine himself before he eat of that bread. etc. and not to be examined of any other. Peter. 1. Epist. cha. 3 us. 15. willeth every christian man to be ready without fear in time of persecution, to tender a reason or defence (for the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of his faith, & not at all times to every man, as master Caluine himself noteth upon that place. Of the authority of statutes and Injunctions, it pertaineth not to my faculty to determine, I leave that to such as list to contend with the Prince for her authority in such cases. This only I say, that if it be bread, whether it be wafer cake, or loaf bread, the matter is not great, as it is before declared. Of sitting and kneeling at the Communion, I have spoken before: kneeling is no show of evil, but of an humble, reverent, and devout mind. Of excommunication you have spoken nothing hitherto, and therefore it cometh in here out of place, we shall have afterward more occasion to speak of it. Surely the Papists have to thank you, that you would not have them constrained to come to the Communion: This one lesson of liberty hath made all the stubborn and stiff-necked Papists in England, great patrons and fautors of your book: you might as well have said that you would have every man freely profess what religion he list without controlment, and so set all at liberty, which is your seeking. The Sacraments are ministered in as great purity & simplicity as ever they were, since there was any Church established, neither are you able to prove the contrary. I muse what you mean to say on this sort: The parties to be baptised, if they be of the years of discretion. etc. You know that in this Church of England none tarry for Baptism so long, except it be in some secret congregation of Anabaptists. The place alleged out of the third of Matthew, telleth how they that were baptised, confessed their sins, it speaketh nothing of any confession of faith. It is well, that you admit some to answer for the Infant in the absence of the parent, and why not in his presence too? what Scripture have you, that the parent at the baptizing of his child, should make a rehearsal of his faith, and desire that his child should be therein baptized: This I desire to know for mine own learning, for I neither remember any such thing in Scripture, neither yet in any ancient writer: I do herein but desire to be instructed. I know not what you mean, when you say, (That in the absence of the parents some one of the congregation knowing the good behaviour and sound faith of the parents, may both make a rehearsal of their faith: and also if their faith be sound and agreeable to holy Scriptures, desire in the same to be baptized.) What if the parents be of evil behaviour? What if it be the child of a drunkard, or of an harlot? What if the parents be Papists? What if they be heretics? what if they err in some point or other, in matters of faith? shall not their children be baptised? herein you have a further meaning than I can understand: And I fear, few do perceive the poison that lieth hid under these words: May not a wicked father have a good child? May not a Papist or heretic have a believing sons? Will you seclude for the parent's sake, (being himself baptised) his seed from baptism? Surely, your fancies, nay your dangerous errors will burst out one day in more plain manner. This reformation you seek for and desire, were rather a deformation, nay a confusion: and whilst you will nothing to be done but that for the which there is express warrant in God's word: you yourselves prescribe that which is not to be found in all God's word. Admonition. Let us come now to the third part, which concerneth ecclesiastical discipline: the officers that have to deal in this charge, are chiefly three, Ministers, Preachers, or Pastors, of whom before. Seniors or elders & Deacons. Concerning Seniors, not only their office, but their name also is out of this english Church utterly removed. Their office was to q Act. 14.4. 1. Cor. 12.28. govern the Church with the rest of the ministers, to consult, to admonish, to correct, and to order all things appertaining to the state of the congregation. Answer. What Scripture have you to prove that such Seniors as you mean, and Deacons had any thing to do in Ecclesiastical discipline? I think the only discipline that we have in the whole new Testament (except you will make admonition and exhortation a part of it) is excommunication: and the execution of that is only committed to the ministers of the word. Math. 16. john. 20. Examples hereof we have .1. Cor. 5. 1. Tim. 1. & ad Titum. 3. Basilius Magnus in his second Book De officijs, Cap. 27. testifieth the same. Theodoretus bishop of Laodicêa, did by himself alone excommunicate both Apollinaries for keeping company with that wicked Sophister Epiphanius, as Sozomenus writeth Lib. 6. cap. 25. So did Ambrose excommunicate Theodosius the Emperor and is therefore in all stories greatly commended. I read in the fifth Chapter of the first to the Corinthians, that the incestuous Corinthian was excommunicated publicly in the presence of the whole congregation. But I read neither of Senior nor Deacon called as officers to the same. Saint Paul himself saith: Ego quidem ut absens corpore, praesens spiritu, iam decrevi tanquam praesens ut is. etc. I truly as absent in the body, but present in spirit, have determined as present, that he. etc. Which manifestly argueth, that Ius excommunicandi was in Paul and not in the rest: But all is Scripture that you speak how far soever it is from the true meaning and sense of the Scripture. To prove that the office of Seniors was to govern the Church with the rest of the Ministers, to consult, to admonish, to correct and to order all things appertaining to the state of the congregation, you allege Acts 14. and the first Corin. 12. In the .14. of the Acts it is written, that Paul and Barnabas ordained elders at Antioch in every Church, but there is not one word spoken of their office, and therefore that text serveth not your purpose. You have alleged this self same place twice before, to prove that no minister of the word ought to be placed in any Congregation but by consent of the people, and that the election of ministers ought to be by the congregation: Now you allege it to prove the office of your Seniors, can it both be meant of Seniors, and of the ministers of the word, being as you say, distinct offices? will you thus dally with the Scripture, and make it a nose of wax (as the Papists term it) to wrist and writhe it which way you list. Here you must needs confess either contradiction in yourselves, or falsification. In the .1. Cor. 12. Saint Paul sayeth, that God hath ordained in the Church, first Apostles, than Prophets, thirdly teachers, then them that do miracles, after that the gifts of teaching, helpers, governors, diversities of tongues: here is not one word of the office of Seniors, neither yet of their names: For this word, governors, teacheth us, that Christ hath ordained in his Church some to bear rule and to govern, but whether one in every congregation or more: whether ministers of the word or other: whether magistrates or Seniors, it is not here expressed: howsoever it is, it maketh nothing for your purpose. I know that in the primative Church they had in every Church certain Seniors, to whom the government of the Congregation was committed, but that was before there was any christian Prince or magistrate that openly professed the Gospel, and before there was any any Church by public authority established, or under civil government: both the names and offices of Seniors was extinguished before Ambrose time, as he himself doth testify, writing upon the fift of the first to Timo. I told you before that the diversity of time and state of the Church requireth diversity of government in the same. It can not be governed in time of prosperity, as it is in time of persecution: It may not be governed under a christian Prince, which doth nourish and maintain it, as it may be under a tyrant, when it is constrained to flee and seek corners: It can not be governed in a whole Realm, as it may be in one little City or town: it can not be governed when it is dispersed through many places, as it may be when it is collected into some one narrow and certain place: To be short, it can not be governed when it is full of hypocrites, Papists, Atheists, and other wicked persons, as when it hath very few or none such: As commonly it hath not in time of persecution, when the gold is as it were by fire tried from the dross. He that according to this diversity of the form, state and time of the Church doth not allow a diversity of government, doth confound and not edify. I pray you what Seniors could you have in most parishes in England fit for that office? But wise, not wilful men have to consider this: God hath given the chief government of his Church to the Christian Magistrate, who hath to consider what is most convenient: and we must therewith be content, so that nothing be done against faith, and the commandment of God. Admonition. In stead of these Seniors in r Rom. 12. ●. every Church the Pope hath brought in, and yet we maintain the lordship of one man over sundry Churches, yea over many shires. Answer. You allege in the margin in these words, in the .12. to the Ro. (he that exhorteth, let him wait on exhortation, he that distributeth, let him do it with simplicity, he that ruleth with diligence: he that showeth mercy with cheerfulness.) To prove that in stead of these Seniors in every Church the Pope hath brought in, and we yet maintain the Lordship of one man over many Churches. &c, I know not how this gear hangeth together, or to what purpose you should allege that place: It neither proveth, that in every Church there was Elders, neither that in place of them the pope hath brought in the Lordship of one man over many Churches. I have proved before in my answer to your thirteenth and fourteenth reason, that this Lordship of one man (as you term it) but in deed lawful jurisdiction) over sundry Churches, was not the invention of any Pope, but of great antiquity in the Church of Christ, allowed by that famous Council of Nice, and practised since of most godly and learned fathers. In the ninth Cannon Concil. Anno. it is thus written, Per singulas regiones Episcopos convenit nosse Metropolitanum Episcopum solicitudinem totius Provinciae gerere, propter quod ad Metropolim omnes undique qui negotia videntur habere concurrant, unde placuit eum & honore praecellere, & nihil amplius praeter eum caeteros Episcopos agere, secundum antiquam à patribus nostris regulam constitutam, nisi ea tantum quae ad suam Dioecesim pertinent. etc. It behoveth the Bishops in every country to know their Metropolitan Bishop to have care over the whole Province: and therefore all such as have any business must come to their Metropolitan City: wherefore it pleaseth this Council, that he also excel in honour, and that the other Bishops do nothing without him, according to the ancient rule prescribed by our forefathers) but those things only which pertain to his own Diocese. etc. This Council was about the year of our Lord. 345. Admonition. These Seniors then, because their charge was not over much, did execute their office in their own persons, without substitutes. Our Lord Bishops have their under officers, as suffragans, chancellors, Archdeacon's, Officials, Commissaries, and such like. Answer. You barely affirm without any proof, that these Seniors than did execute their offices in their own persons without substitutes: But your bore word is not of sufficient credit, although I think you will make a great difference betwixt Seniors and Bishops: For they whom you call Seniors, had no authority to preach, or to minister the sacraments, as Bishops have. That Bishops might have substitutes and had so, it is manifest in the .13. Cannon Anc●rani concilij, which was about the year of our Lord three hundred and eight, and before Nicene council, where we read on this sort: Vicarijs Episcoporum (quos graeci coepiscopos vocant) non licet vel presbyteros vel diac●nos ordinare, sed nec presbyteris Civitatis, sine Episcopi praecepto, amplius aliquid ordinare, nec sine authoritate literarum ei●● in unaquaque parochia aliquid agere. It is not lawful for bishops substitutes (whom the Grecians do call fellow Bishops, or coadjutors) to order either priests or deacons, neither is it lawful to the priests of the City, without the bishops authority to command any thing else, or without the authority of his letters to do any thing in any parish. It is manifest hereby that Bishops than had Deputies: whether you will call them chancellors, Commissaries. etc. the matter is not great. To contend for the name when the thing is certain, is a note of a contentious person. Admonition. Touching Deacons though their names be remaining, yet is the office foully perverted and turned upside down, for their duty in the primative Church, was to s Rom. 12.8. gather the alms diligently, and to distribute it faithfully: also for the sick & impotent persons to provide painfully, having ever a diligent care, that the charity of godly men were not wasted upon loiterers t ●. Thes. 3.10. and idle vagabonds. Now it is the first step to the ministery, nay rather, a mere order of priesthood. Answer. In the whole twelve chapter of the Epistle to the Romans, there is not one word to prove the office of a Deacon to consist in gathering alms, and distributing the same, neither yet doth he speak there of the office of a Deacon, no more doth he in the third Chapter of the second Epistle to the Thessalo. Lord God what mean you thus to play with the scriptures? It is true that in the primative Church the office of a Deacon was to collect and provide for the poor, but not only, for it was also their office to preach and to baptize: for Stephen and Philippe being Deacons did preach the Gospel, Act. 6.7.8. And Philip did baptize the Eunuch, Act. 8. justinus Martyr, one of the most ancient writers, in his second Apology saith, that in the administration of the Supper, deacons did distribute the bread and the wine to the people. The same doth master Caluine affirm of deacons in his Instit. ca 19 It may well be counted the first step to the ministery, as it hath been from the Apostles time: and S. Paul joineth them together. 1. Tim. 3. Admonition. For they u Pontifi. tit. The ordering of deacons. may baptize in the presence of a Bishop or priest, or in their absence (if necessity so require) minister the other sacrament, likewise read the holy scriptures and homilies in the congregation, instruct the youth in the catechism, and also preach, if he be commanded by the Bishop. Answer. I know not what you mean by your Ponti. tit. in the margin of your book, but if you mean the book entitled, the form and manner of making and consecrating Bishops. etc. now allowed in this Church of England, then do you untruly report it, for there is no mention of baptizing in the presence of a Bishop or Priest, neither yet of ministering the other sacrament in their absence if necessity require: only the book saith, that a deacon may baptize or preach, if he be thereunto admitted by the Bishop, and that he may so do by the word of God I have proved before. As for reading the holy scriptures, and Homilies in the congregation, also for instructing the youth in the catechism, who doubteth but that a deacon may do them? Admonition. Again in the old Church every w Philip. 1.1. joh 13.27. Acts. 6.5. 1. Tim 3.8. congregation had their Deacons. Answer. O how aptly you have alleged the Scriptures to prove that every congregation had their deacons? In the first to the Philip. these be the words: Paul and Timotheus. etc. to all the Saints which are at Philippi, with the Bishops and Deacons. Paul and Timotheus salute the Bishops & Deacons which were at Philippi. Therefore in those days every congregation had their Deacons: a strange kind of reasoning: you might well have thus concluded, Ergo at Philippi there was Deacons: But surely this argument is too much out of square, there was Deacons at Philippi, therefore every congregation had their Deacons. In the .13. of S. john, verse .27. these be the words: And after the sop, Satan entered into him, than said jesus unto him, that thou dost, do quickly. After supper Satan entered into judas, and jesus said unto him, that thou dost do quickly: Therefore every congregation had their Deacons. No marvel though your margin be pestered with Scriptures, when you take liberty to make ex quolibet quidlibet. Peradventure you mean that judas was a Deacon (as he was not, but an Apostle) because he carried the bag, and that some of the Apostles thought that Christ had bid him give somewhat to the poor: belike whosoever giveth a penny to the poor at his master's commandment, is with you a Deacon. In the sixth of the Acts we learn that there were chosen seven Deacons, but there is not one word to prove that every congregation had their Deacons. In the third of the first to Timothy S. Paul showeth what qualities and conditions a Deacon aught to have, but not one word of deacons being in every congregation. This is great audacity, thus manifestly to wring the scriptures without all colour or show of reason. Admonition. Now they are tied to Cathedral Churches only, & what do they there? gather the alms and distribute it to the poor? nay, that is the lest piece, or rather no part of their function. What then? to sing a Gospel when the Bishop ministereth the Communion. If this be not a perverting of this office and charge, let every one judge. Answer. I am sure you are not offended, that there be Deacons in Cathedral Churches: For if they aught to be in every congregation, they aught to be there also: and yet I know no such order now in Cathedral Churches, that they be more bound to Deacons in the respect of reading the Gospel, than other Churches be: But admit they were, it is no perverting of the office of a Deacon, being incident to his office, aswell to read the Scriptures in the congregation, and to exhort, as to give alms, and distribute to the poor: For the state of the Church is not now, as it was in the Apostles time, neither is that part of the office of a Deacon, so necessary now as it was then, being laws and orders otherwise to provide for the poor, than there either was then, or could have been. Admonition. And yet lest the reformers of our time should seem utterly to take out of god's Church this necessary function, they appoint something to it concerning the poor, and that is, to search for the sick, needy, and impotent people of the parish, and to intimate their estates names, and places where they devil to the Curate, that by his exhortation they may be relieved by the parish, or other convenient alms. And this you see is the nighest part of his office, and yet you must understand it to be in such places where there is a Curate and Deacon: every parish cannot be at that cost to have both, nay, no parish so far as can be gathered, at this present hath. Answer. And what fault can you find herewith, is not this greatly to be commended? If every parrishes cannot be at the cost to have both Curate and Deacon, why do you require them both in every parish? Why do you not think well of such laws as appoint collectors for the poor, which may aswell provide for them and better too, than could the Deacon, who must be sustained himself with that which the poor should have. Admonition. Now then▪ if you will restore the Church to his ancient officers, this you must do. In stead of an Archbishop or Lord Bishop, you must make x 2 Co. 10.7. Coloss. 1.1. equality of ministers. Answer. I have proved before, that aswell the name as office of an Archbishop is, both most ancient, and also most necessary in the Church of Christ: and that this equality of ministers which you require is both flatly against the scriptures, and all ancient authority of councils and learned men, and the example of all Churches even from Christ's time, as more plainly appeareth by these words of Master Bucer in his book de regno Christi. jam ex perpetua ecclesiarum observatione, ab ipsis iam Apostolis videmus, visum & hoc esse spiritui sancto, ut inter presbiteros, quibus ecclesiarum procuratio potissimum est commissa, vn●● ecclesiarum, & totius sacri ministerij curam gerat singularem: eaque cura & solicitudine cunctis praeeat alijs. Qua de causa Episcopi nomen, huiusmodi summis ecclesiarum c●ratoribus est peculiariter attributum. etc. Now we see by the perpetual observation of the Churches, even from the Apostles themselves, that it hath pleased the holy ghost, that amongst the ministers to whom the government of the Church especially is committed, one should have the chief care both of the Churches and of the whole ministery, and that he should go before all other in that care and diligence for the which cause the name of a Bishop is peculiarly given to such chief governors of Churches. etc. Furthermore I have declared that it engendereth schisms, factions, and contentions in the Church, and bringeth in a mere confusion, and is a branch of Anabaptisme: And now I add that you desire this equality, not because you would not rule (for it is manifest that you seek it most ambitiously in your manner) but because you contemn and disdain to be ruled, and to be in subjection: In deed your meaning is as I said before, to rule and not to be ruled, to do what you list, in your several cures, without controlment of Prince, bishop, or any other: And therefore pretending equality, most disorderly you seek dominion: I speak that I know by experience in some of you. Your places quoted in the margin to prove that there aught to be an equality of ministers, sound nothing that way. 2. Cor. 10. vers. 7. These be the words of the Apostle. Look ye on things after the appearance. If any trust in himself that he is Christ's, let him consider this again of himself that as he is Christ's, even so are we Christ's. How conclude you of these words your equality? I promise' you it passeth my cunning to wring out of them any such sense, rather the contrary may be gathered out of the words following, which be these: For though I should boast somewhat more of our authority which the Lord etc. I should have no shame. Master Caluin expounding these words saith on this sort, It was for modesty that he joined himself to their number, whom he did far excel: and yet he would not be so modest but that he would keep his authority safe: therefore he addeth that he spoke less than of right he might have done. For he was not of the common sort of ministers, but one of the chief among the Apostles: And therefore he saith, if I boast more I need not be ashamed, for I have good cause. And a little after: Quamuis enim common sit omnibus verbi ministris idemque officium, sunt tamen honoris gradus. Although the self same office be common to all the ministers of the word; yet there is degrees of honour. Thus you see Caluine far otherwise to gather of this place than you do. The place in the first to the Coloss. vers. 1. is this: Paul an Apostle of jesus Christ by the will of God, and Timotheus our brother. Surely your mind was not of equality (I think) when you quoted these places to prove it: But it is your usual manner without all discretion and judgement to dally and play with the scriptures. For what sequel is there in this reason, Paul calleth Timothy brother, Ergo in all respects there must be equality? as though there were not distinction of degrees even among brethren. Admonition. In stead of chancellors, Archdeacon's, officials, Commissaries, Proctors, Doctors, Summoners, Churchwardens and such like, you have to place in every congregation a lawful and godly Signiory. Answer. That is, in stead of learned, wise, and discreet men, you must place to govern the Church in every congregation, unlearned, ignorant, and men most unapt to govern, for such of necessity you must have in most congregations: But I pray you do thus much for me, first prove that there was in every congregation such as you call seniors: When you have done that, then show me that that office and kind of regiment aught to be perpetual, and not rather to be altered according to the state and condition of the Church: Last of all, that these seniors were lay men, as we call them, and not rather ministers of the word, and Bishops. When you have satisfied my request in these three points, then will I proceed further in this matter. In the mean time I do not defend any chancellor, Archdeacon etc. which abuse their office, I wish such reformed with all my heart. But wherein have churchwardens offended you? I perceive nothing that is now in the Church can please you. Admonition. The deaconship y 1. Timo. 3.8. must not be confounded with the ministery, nor the Collectors for the poor may not usurp the Deacons office: but he that hath an z Rom. 12.7. 1. Cor. 7.20. office must look to his office, and every man must keep himself within the bonds and limits of his own vocation. Answer. Neither do we confound them, and yet Paul in the place by you quoted in the margente, speaketh not one word of confounding, or not confounding these offices So the poor be provided for it forceth not, whether provision be made by Deacons or by collectors, by the one it may be well done, by the other it cannot be done in all places, as the state is now: But show any scripture to prove that the poor must only be provided for by Deacons, else not. Admonition. And to these three jointly, that is, the ministers, seniors and Deacons, is the whole regiment of the Church to be committed. Answer. This is only by you set down without proof, therefore I will hear your reasons before I make you answer. In the mean time I pray you what authority in these matters do you give to the civil magistrate, me think I hear you whisper that the Prince hath no authority in ecclesiastical matters: I know it is a received opinion among some of you, and therein you shake hands also with the Papists, and Anabaptists. Admonition. This regiment consisteth especially in ecclesiastical discipline, which is an order left by God unto his Church, whereby men learn to frame their wills and doings according to the law of God by a jam. 5.16. Mat. 18.15.16.17. instructing and admonishing one another, yea and by correcting and puinshing all wilful persons, and contemners of the same. Of this discipline there is two kinds, one private, wherewith we will not deal because it is impertinent to our purpose▪ another public, which although it hath been long banished, yet if it might now at the length be restored, would be very necessary and profitable for the building up of God's house. The final end of this discipline, is, the reforming of the disordered, and to bring them to repentance, and to bridle such as would offend. The chiefest part and last punishment of this discipline is excommunication, by the consent of the Church determined, if the offender be obstinate, which how miserably it hath been by the Pope's proctor's, & is by our Canonists abused, who seeth not? In the primative Church it was in b 1. Corin 5 4. many mens hands: now one alone excommunicateth. In those days it was the last censure of the church & never went forth but for c 1. Cor. 5.11. 2. Thess. 3.14 notorious crimes: Now it is pronounced for every light trifle. Then excommunication was greatly regarded and feared. Now because it is a money matter, no whit at all esteemed. Then for d 1. Timo. 1.20 1. Corin 5. great sins severe punishment, and for small offences little censures. Now great sins either not at all punished, as e je. 24.14.16 Nu. 15.34. etc. blasphemy f Deu. 23.19.20 usury, &c, or else slightly passed over with pricking in a blanket, or pinning in a sheet, as g Levi. 20.5. Deu. 22.22. adultery, whoredom, drunkenness. etc. Answer. Where you speak truly and uprightly, there I join with you: In deed excommunication which is the last and greatest punishment in the Church, because it is commonly used, and in every trifling matter, it is also commonly neglected and contemned, I pray God it may be restored again to the first purity: But that excommunication was then in many men's hands, the place by you alleged out of the 1. Cor. 5. proveth not, as I have before declared. And although there be some defect in the Church, touching this part of discipline, yet is not the church void of all discipline, for besides divers profitable and godly laws made for the correction of divers vices, there is a Commission for causes ecclesiastical, which both hath done and (being accordingly used) will do singular much good in this common weal: But it pleaseth not you one whit. Admonition. Again such as are no sins (as if a man conform not himself to popish orders & ceremonies if he come not at the whistle of him, who hath by God's word no authority to call, we mean chancellors, Officials, Doctors, & all that rabble) are grievously punished, not only by excommunication, suspension, deprivation, & other (as they term it) spiritual coercion, but also by banishing, imprisoning, reviling, taunting, and what not? Answer. Here you are judge in your own cause, and therefore you make of a mite an elephant. It is meet that such as contemn the good orders and laws of that place where they devil, such as make schisms, factions, and contentions in the Church, such as can not or will not be subject and obedient to their superiors, should be by discipline either reformed, or removed: You must not look to live as you list, and be without check. chancellors, Officials, Doctors, have no authority in respect of their offices, to banish or to imprison, and therefore here you nip (as you think) some greater persons. You make much of a little, too much lenity maketh you so wanton, and so ready to cast off the yoke of due obedience. How you are punished the world seeth: although you and your fautors can brute abroad, that you are persecuted & cruelly dealt with, when as in very deed you have much more favour showed unto you than you deserve. As for reviling & taunting, it is usual to none so much, as it is to the Papists and yourselves. Admonition. Then the sentence was tempered according h 1. Tim. 1.20 to the notoriousness of the fact. Now on the one side either hatred against some persons carrieth men headlong into rash and cruel judgement: or else favour, affection or money mitigateth the rigour of the same, and all this cometh to pass because the regiment left of Chryst i Math 18.7. 1. Co. 12.28 Rom. 12.8. 1 Tim. 5.17 Act 15.2.4.6.22.23. to his Church, is committed into one man's hands, whom alone it shall be more easy for the wicked by bribing to pervert, than to overthrow the faith and piety of a zealous and godly company, for such manner of men in deed k Exod. 18.21 Deut. 1.13. should the Seniors be. Answer. If in judgement either hatred, or favour, money, or affection, bear the stroke, it is meet such judges were either reformed or removed. And if you know any such, you shall do very well in detecting of them, else we must think that you have a slanderous tongue, and that you speak only of malice: I suppose that you are not able to charge all chancellors, archdeacons. etc. And if these faults be not common to all, but peculiar to some, then is it no sufficient reason you use to condemn their offices and kind of government, no more than you may condemn a kingdom, & the authority of a Prince over a whole Realm, because divers kings be tyrants, wicked, and govern ill, or any other office or authority in the common wealth which is or may be by some abused. You say, all this cometh to pass because the regiment left of Christ to his Church, is committed unto one man's hands: and for the proof of this, you note in the Margin thee▪ 18, of Matthew: the twelve of the first to the Corinth. the .12. to the Rom. the .5. of the first to Timothy, the .15. of the Acts, which places being examined, let the discrete reader judge how aptly they serve for your purpose. In the .18 of Matthew, Chryst saith on this sort: If thy brother trespass against thee, go and tell him his fault between him and thee alone, etc. In the which place, it is by the consent of all interpreters manifest, that Christ prescribeth a rule of correcting private and secret sins, and not of such as be open and known to others. For he would not have private & secret sins blazed abroad and publicly reprehended, before the party offending be in this order first privately admonished: this maketh nothing for your purpose, it taketh away authority of judging and condemning from private men, and not from public magistrates. In the .12. of the .1. to the Corinth. use .28. these be the words of the Apostle: And God hath ordained some in the church: as first Apostles, secondly Prophets, thirdly teachers, then them that do miracles, after that the gift of healing, helpers, governors, diversity of tongues. How can you gather of these words, that all this cometh to pass (that is, hatred, favour, corruption by money, and affection in judgement) because the regiment left of christ to his Church is committed to one man's hands? In these words the Apostle declareth, that Chryst hath left in his Church governors, and thereof you may well conclude, that in the Church there must be some which should have authority over the rest. The Apostle doth not here say that in every particular congregation Chryst hath left many governors, no more than he saith that he hath left many pastors for one flock: but in his Church he hath ordained governors. The government of the whole universal Church, is not by Chryst committed to one bishop, or one Prince, nor the government of the whole world to one Emperor, for no one man can discharge such a cure, and therefore he hath appointed in his Church divers Bishops, divers Princes, many Governors. But one Prince may suffice to govern one kingdom, and one archbishop one Province, as chief and principal over the rest, one Bishop one Diocese, one Pastor one parish, neither doth the Apostle speak any thing to the contrary. In the twelve to the Romans it is thus written: he that ruleth with diligence. What maketh this for your purpose, or how can you wring it to your assertion? In the .5. of the .1. to Timothy. The Elders that rule well are worthy of double honour. etc. Paul showeth in these words that such are worthy their stipend and reward, which rule well in the Church, and do their duties diligently: But what is that to your assertion? The places alleged out of the fifteenth of the Acts be of the like sort. Wheresoever mention is made in the Scriptures, of governors or Elders, that you allege to improve the government of one man, wherein you show a great want of judgement. And yet there is no one person in this Realm (the Prince only excepted) which hath such absolute jurisdiction as you would make your disciples believe. But your meaning is that christ left the whole government of his Church to the Pastor, and to some four or five of the Parish besides, which you are not able to prove, and your places of Scripture alleged signify no such matter. In deed as Ambrose saith, writing upon the .5. of the .1. to Timothy: The synagogue, and after, the Church had seniors, without whose counsel nothing was done in the Church, but that was before his time, and before there was any Christian Magistrates, or any Church established: neither is there any authority in the whole Bible, that enforceth or prescribeth that kind of government as necessary or convenient for all times: no more than there is to prove that in the Church there must be always such as have power to work miracles, or that have the gift of healing and such like: which offices notwithstanding are mentioned as well as governors in the first to the Corinth. 12. Well saith Musculus in his common places, Tit. de magistratis. Si revocas temporum illorum mores, primum conditiones & statum quoque illorum revoca, If thou wilt use the manners of that time, first call again the condition and state of that time: That is, let us be without christian Magistrates as they were: let us be under tyrants and persecutors, as they were. etc. You say, it is more easy for the wicked by bribing to pervert & corrupt one man than to pervert & overthrow the faith and piety of a zealous & godly company: And therefore better the government of the Church to be committed to many, than to one. If this reason be good, them the more there be that rule, the better is the government, and so, popularis status erit optimus reipublicae status, against all both divinity and Philosophy: For we see that God himself in his common weal of Israel, did always allow the government and superiority of one over the rest, both in the time of judges, and after in the time of the kings. And in the new Testament we may also see that kind of government most allowed of .1. Peter .2. But I will not here reason with you in this matter, and call that into question which hath been by so many learned men determined, and by the examples of all good common weals confirmed. You that would have all brought to such a popularity, I pray you tell me in how many parishes in England could you find such Pastors and such Seniors as you say should be? In those places that be governed by many, do you not see what contention there is? what enmity? what factions? what parts taking? what confusion? what little good order observed? what carelessness and dissoluteness in all manner of behaviour? I could make this manifest by examples, if I were disposed. In the .18. of Exodus, which (place you quote to prove that Seniors aught to be zealous and godly) jethro giveth Moses' counsel not to weary himself in hearing all matters that be brought unto him, but rather to commit the hearing & determining of smaller matters to others: And therefore verse .21. he saith: Provide thou among all the people, men of courage, fearing God, men dealing truly, hating covetousness, and appoint such over them to be rulers over thousands, rulers over hundreds, rulers over fifties, and rulers over tens. etc. This maketh nothing for Seniors: Moses here was chief, these were but his under officers placed by himself. This place serveth well for the government of one Prince over one whole realm, and giveth him good counsel what under officers he aught to choose. To the same effect and purpose is that spoken and written which you cite out of the first of Deuteron. use .13. Admonition. Then it was said tell l Math. 18.17. the Church: now it is spoken, complain to my lords grace, Primate and Metropolitan of all England, or to his inferior, my Lord Bishop of the Diocese, if not to him, show the chancellor or Official, or Commissary, or doctor. Answer. As it was said them, so aught you and may you say now: In private offences if private admonitions will not serve, then must you declare them to the Church, either by reprehending of them publicly, before the whole congregation (if you be called thereunto) for that is one kind of telling the Church: or else by complaining to such as have authority in the Church, for in that place of Matthew (as all learned interpreters both old and new do determine) the Church signifieth such, as have authority in the Church: Therefore when you complain to my Lord's grace, Lord Bishop of the diocese, or their Chauncelloures, Commissaries &c, you tell the Church, that is, such as be appointed to be public Magistrates in the Church according to the very true sense and interpretation of that place. Admonition. Again, whereas the excommunicate were never received till they had m 2. Cor. 2.7. publicly confessed their offence: Now for paying the fees of the Court they shall by master Official, or chancellor easily be absolved in some private place. Then the congregation, by the wickedness of the offendor grieved, was by public penance satisfied. Now absolution shall be pronounced, though that be not accomplished. Then the party offending should in his own person, hear the sentence of absolution pronounced. Now Bishops, Archdeacon's, Chancellors, Officials, Commissaries, and such like, absolve one man for an other. And this is that order of ecclesiastical discipline, which all godly wish to be restored, to the end that every one by the same, may be kept within the limits of his n 1. Cor. 7.20. vocation, and a great number be brought to live in godly conversation. Answer. If chancellors, Commissaries. etc. do as you here charge them, they do that which by God's law they can not justify. But I acknowledge my lack of experience in such matters, and therefore I can say little in them. Let them answer for themselves, they be of age sufficient. Admonition. Not that we mean to take away the authority of the civil o Rom. 13. magistrate and chief governor, to whom we wish all blessedness, & for the increase of whose godliness, we daily p 1. Timo. 2.2. pray: but that Christ being restored into his kingdom, to rule in the same by the sceptre of his word, and severe discipline: the prince may be better obeyed, the realm more flourish in godliness, and the Lord himself more sincerely and purely according to his revealed will served than heretofore he hath been, or yet at this present is. Answer. I will not speak what I think, your former assertions agree not with this protestation: Christ ruleth in his Church by the godly Magistrate, whom he hath placed over his Church, and to whom he hath committed his Church touching external policy and government, and whosoever therewith is not content, or setteth himself against it, playeth the parts of Corah, Dathan, and Abiram, and be occasions why neither the Prince is obeyed as she aught to be, nor God so truly served. etc. Admonition. amend therefore these horrible abuses, and reform God's Church, & the q Psal. 16.8. Lord is on your right hand, you shall not be removed for ever. For he will deliver and defend you from all your enemies, either at home or abroad, as he did faithful jacob, r Gen. 35.5. and good s 2. Chro. 17.10. jehosaphat. Let these things alone, & God is a righteous judge he will one day call you to your reckoning. Answer. The greatest abuse that I know in this Church is, that you and such as you are, be suffered to do as you do, and with your schisms to trouble the peace of the church and to contemn those that be in authority: other abuses that be in the same, I doubt not but that they shall by due order be reformed. Admonition. Is a reformation good for France? and can it be evil for England? Is discipline meet for Scotland? and is it unprofitable for this realm? Surely God hath set these examples before your eyes, to encourage you to go forward to a thorough and a speedy reformation. You may not do as heretofore you have done, patch and piece, nay rather go backward, and never labour or t Hebr. 6.1. contend to perfection. But altogether remove whole Antichrist both head, body, and branch, and perfectly plant that purity of the word, that simplicity of the Sacraments, & that severity of discipline which Christ hath commanded, and commended to his Church. Answer. Hath there been no reformation in this Church of England since the queens majesties reign? what say you to the abolishing of the usurped power of the Bishop of Rome? what say you to the banishing of the Mass? Nay what say you to the purity of doctrine, in all points pertaining to salvation? is this no reformation with you? O intolerable unthankfulness. England is not bound to the example either of France or Scotland: I would they both were, (if it pleased God) touching religion, in that state and condition, that England is. I would Antichrist were as far from them removed. The Lord make us thankful and continued this reformation we have, and grant peace to his Church, and either convert the hearts of those that be enemies unto it, or remove them. Admonition. And here to end, we desire all to suppose that we have not attempted this enterprise for vain glory, gain, preferment, or any other worldly respect. Answer. I would to God you were as free from vain glory, ambition, malice, and other sinister affections, as you would seem to be: But no indifferent man reading your book will so think of you, for besides the opprobrious & unseemly terms you use towards your superiors, your admonition smelleth altogether of popularity and vain glory. Admonition. Neither yet judging ourselves, so exactly to have set out the state of a Church reformed as that nothing more could be added, or a more perfect form and order drawn: for that were great presumption, to arrogate so much unto ourselves, seeing that as we are but weak and simple souls, so God hath raised up men of profound judgement, and notable learning. Answer. And yet in the beginning of your book, you call it a true platform of a Church reformed: and I dare say, you think it to be as perfect a form of a Church, as all the best learned & godliest men in the world could frame: For it is well known, that men of your disposition, think commonly as well of themselves, as they do of any man else, and better too. But, we grant unto you, that you are so far from setting down a perfect state of a Church reformed, that you may rather be called confounders and deformers, than builders and reformers. Admonition. But, thereby to declare our good wills toward the setting forth of God's glory, and the building up of his Church, accounting this as it were but an entrance into further matter, hoping that our God, who hath in us begun this good work, will not only in time hereafter make us strong, and able to go forward therein: but also move other upon whom he hath bestowed greater measure of his gifts and graces, to labour more thoroughly and fully in the same. Answer. God grant you may become builders and not destroyers: I think in deed you have but begun: I know there is other opinions among you, which be not yet commonly known: and truly I doubt that you will never end, but from time to time coin new devices to trouble the Church, until you have brought that heavy plague of GOD upon us, which the like kind of men through their schisms and heresies have brought upon all those places almost where any of the Apostles preached, and where the Gospel was first planted: and commonly before ruin and destruction, cometh inward discord and domestical dissension. The Lord make us thankful for the purity of his Gospel, that we by his mercy enjoy: The Lord root out schisms and factions from among us, and either convert or confound the authors of them: The Lord of his singular goodness continued our gracious Queen Elizabeth unto us, and give us faithful and obedient hearts to his word, and to her Majesty. Amen. AFter I had ended this confutation of the Admonition, there comes to my hand a new edition of the same, wherein some things be added, some detracted, and some altered, which I thought good here briefly to set down and to examine, that it may be seen what these men have learned since they published their first book. Additions, detractions, and alterations in the first part of the Admonition. In the preface to Archbishops, Bishops, Suffragans, Deans. etc. they have added University doctors and bachelors of divinity. It should seem that they would have a confusion of degrees (which they call equality) aswell in Universities, as in Parishes, and other their imagined congregations: mark whether this gear tend not to the overthrow of Universities, and of all good learning. In the margin, for the .15. of Mathewe. use. 23. they have quoted the .15. of Matthew. use. 13. to prove that tyrannous Lordship can not stand with Christ's kingdom, the words be these: But he answered and said: every plant which my father hath not planted, shall be rooted up, meaning, that such as be not by free adoption and grace grafted in jesus Chryst, shall be rooted up. But this proveth not their proposition: I do not allow tyrannous Lordship, but I disallow such unapt reasons. In the same preface speaking of bishops. etc. they have added these words: they were once of our mind, but since their consecration they be so transubstantiated, that they are become such as you see. It may be that consideration of the time, place, state, condition, & other circumstances hath altered some of them in some points, as wise, & not wilful men in such matters by such circumstances be oftentimes altered: but that any one of them were ever of your mind in most things uttered in those two treatises, I can not be persuaded. In the Admonition, the .1. lea●●. For the .1. Acts. use. 12. is noted Acts. 2. use. 21. to prove that in the old Church there was a trial had both of the ministers ability to instruct, & of their godly conversation also. The text is this: And it shall be that whosoever shall call on the name of the Lord shall be saved. Which is farther from the purpose a great deal, than the other place is. There is also in the same leaf left out, king Edward's priests: which argueth with how little discretion, and less advise, the first admonition was penned. Speaking of learning master Nowel's catechism, these words be added: and so first they consecrated them, and make them ministers, & then they set them to school. This scoff is answered before, & might very well have been left out. And a little after, where it was before, than election was made by the common consent of the whole church: now, it is thus corrected, than election was made by the elders, with the common consent of the whole church: which altereth the matter something, but yet is not proved by the text alleged out of the .1. of the Acts, and by me answered before. Fol. 2. For Act. 14. use. 13. is quoted Act. 14. use. 23. which over-fight I myself have corrected in my answer to the place. There is also left out an albe, which before was said to be required by the pontifical in the ordering of ministers. As I said before, so I say again, that in the book of ordering mnisters, now used, & printed since. An. do. 1559. there is neither required albe, surples, vestiment, nor pastoral staff. This line is also added, these are required by their pontifical, meaning surplice, vestiment. etc. which is untrue, as I have said before. For the .1. Ti. 1. use. 14. now it is .1. Ti. 1. use. 19 but it is not to prove any matter in controversy, only it is uncharitably and unjustly applied. For .1. Sam. 9 use. 28. is placed .1. Sam. 9 use. 18. the self same place that I have answered before. Where before it was thus written: then ministers were not so tied to any form of prayers invented by man: now these words invented by man be left out, & there is added, as necessity of time required so they might pour. etc. I know not their meaning, except they would neither have us bound to the lords prayer, nor any other. It was before, Fol. 3. remove Homilies, articles, injunctions, a prescript order: now it is that prescript order. Whereby it should seem that they have learned to allow of a prescript order of prayers, but not of that prescript order which is in the book of public prayers. This is no dallying, neither yet inconstancy. For the .3. of Mat. use. 12. is placed .3. of Mat. use. 1. to prove that in the old time, the word was preached before the sacraments were ministered: The place now alleged is this: In those days john the Baptist came & preached in the wilderness of judea. This proveth that john preached, but it proveth not, that whensoever john did baptize, than he did preach. Overagainst these words, the Nicene creed was not read in their communion, is written in the margin, note that we condemn not the doctrine contained therein. If you condemn not the doctrine therein, what do you then condemn? or why mislike you the communion, because that creed containing true doctrine is read at the celebration thereof? It is well that you make this protestation if you mean good faith. Here is also added the .42. use. Act. 2. to prove that then the sacrament was ministered with common & usual bread: which place I have answered before, in answering to the .46. use of that cha. Whereas before it was thus, interrogatories ministered to the infant, godfathers and godmothers brought in by Higinus: now godfathers and godmothers brought in by Higinus is left out. It is happy that you are so soon persuaded to allow of godfathers & godmothers: I perceive you took upon you to set down a platform of a Church, before you had well considered of it. Fol. 4. For, some one of the congregation: is now, some of the congregation: whereby they seem to allow more godfathers than one, which they did not before. For the .14. of the Acts. use. 4. is noted the .15. of the Acts use. 4. to prove that the office of Seniors was to govern the Church with the rest of the ministers: but without reason. For it is only there written, that at jerusalem there was Apostles and Elders, and that Paul and Barnabas declared unto them what things God had done by them. I deny not the thing itself (whereof I have sufficiently spoken before) but the argument. These seniors then because their charge was not overmuch, did execute their office in their own persons: Now these words because their charge was not overmuch, be left out. Wherefore they have left them out I know not. Fol. 5. They have left out doctors three times in this leaf, which before they recited with chancellors, archdeacons, officials, commissaries, proctor's. Be like they have remembered that this word Doctor, is found in the new Testament, and especially Doctor of law. To prove equality of ministers, they have added Phil. 1. use. 1. 1. Thes. 1.1. The first place is this, Paul and Timotheus the servants of jesus Chryst to all Saints in christes jesus that are at Philippi, with the Bishops and Deacons. The second is this: Paul and Sylvanus, and Timotheus unto the church of the Thessalonians. etc. Truly, I know not how to conclude of those places an equality of all ministers: I would to God you would set down your places, and frame your arguments yourselves. Fol. 6. They have forgotten to quote Heb. 6.1. & have left out the body & branch of Antichrist, and for the same have put in the tail: But these are but trifles, and very slender corrections. ¶ An Answer to the second part of the Libel called An admonition to the Parliament: and entitled A view of Popish abuses, yet remaining in the English Church, for the which, godly ministers have refused to subscribe. Admonition. WHere as immediately after the last parliament, holden at Westmynster, begon in Anno. 1570. and ended in Anno 1571. the ministers of gods holy word and Sacraments, were called before her majesties high Commissioners, and enforced to subscribe unto the articles if they would keep their places and livings, and some for refusing to subscribe, were unbrotherly and uncharitably entreated, and from their offices and places removed: May it please therefore this honourable and high Court of Parliament in consideration of the premises, to take a view of such causes, as then did withhold and now doth the foresaid Ministers, from subscribing and consenting unto those foresaid articles, by way of purgation to discharge themselves of all disobedience towards the Church of God, and their sovereign, and by way of most humble entreaty, for the removing away and utter abolishing of all such corruptions and abuses, as withheld them, through which this long time, brethren have been at unnatural war and strife among themselves, to the hindrance of the Gospel, to the joy of the wicked, and to the grief and dismay of all those that profess Christ's religion and labour to attain Christian reformation. Answer. You complain much of unbrotherly & uncharitable entreating of you, of removing you from your offices and places. Surely in this point I must compare you to certain heretics that were in Augustine's time, who most bitterly by sundry means afflicting and molesting the true ministers of the Church, yet for all that cried out, that they were extremely dealt with, and cruelly persecuted by them: or else unto a shrewd and ungracious wife which beating her husband, by her clamorous complaints, maketh her neighbours believe, that her husband beateth her: or to him that is mentioned in Erasmus colloquies, that did steal, and run away with the Priest's purse, and yet cried always as he ran, stay the thief, stay the thief, and thus crying escaped, and yet he was the thief himself. You are as gently entreated as may be, no kind of brotherly persuasion omitted towards you, most of you as yet keep your livings, though some one or two be displaced, you are offered all kind of friendliness if you could be content to conform yourselves, yea but to be quiet and hold your peace, you on the contrary side most unchristianly, and most unbrotherly, both publicly and privately rail on those, that show this humanity towards you, slander them by all means you can, and most untruly report of them, seeking by all means their discredit. Again they as their allegiance to the Prince & duty to laws requireth, yea and as some of them by oath are bound, do execute that discipline, which the Prince, the law, and their oath requireth: You contrary to all obedience, duty, and oath, openly violate & break those laws, orders, and statutes, which you aught to obey, and to the which some of you by oath is bound. If your doings proceed in deed from a good conscience, then leave that living and place, which bindeth you to those things that be against your conscience, for why should you strive with the disquietness both of yourselves and others, to keep that living which by laws you cannot, except you offend against your conscience? or what honesty is there, to swear to statutes and laws, and when you have so done contrary to your oath to break them, and yet still to remain under them, and enjoy that place which requireth obedience and subjection to them? For my part I think it much better, by removing you from your livings to offend you, than by suffering you to enjoy them, to offend the prince, the law, conscience and God. And before God I speak it, if I were persuaded as you seem to be, I would rather quietly forsake all the livings I have, than be an occasion of strife and contention in the Church, & a cause of stumbling to the weak, & rejoicing to the wicked. I know, God would provide for me, if I did it bona conscientia, yea surely, I would rather die, than be an author of schisms, a disturber of the common peace and quietness of the Church and state. There is no reformed Church that I can hear tell of, but it hath a certain prescript and determinate order, aswell touching ceremonies, and discipline, as doctrine, to the which all those are constrained to give their consent, that will live under the protection of it, and why then may not this Church of England have so in like manner? Is it meet that every man should have his own fancy, or live as him list? Truly I know not whereunto these your doings can tend, but either to Anabaptisme, or to mere confusion. But now to the reasons that move you, not to subscribe to those articles ministered unto you by her majesties high Commissioners. The first article. First that the book commonly called the book of common prayers for the Church of England, authorized by parliament, and all and every contents therein, be such as are not repugnant to the word of God. Admonition. Albeit, right honourable and dearly beloved, we have at all times borne with that which we could not amend in this book, and have used the same in our ministery, so far forth as we might, reverencing those times, and those persons, in which and by whom it was first authorized, being studious of peace, and of the building up of Christ's Church, yet now being compelled by subscription to allow the same, and to confess it not to be against the word of God in any point, but tolerable: we must needs say as followeth, that this book is an unperfect book, culled and picked out of the popish dunghill the mass book, full of all abominations, for some, and many of the contents therein, be such as are against the word of God, as by his grace shall be proved unto you. And by the way we cannot but much marvel at the crafty wiliness of those men, whose parts it had been first to have proved each and every content therein, to be agreeable to the word of god, seeing that they force men by subscription to consent unto it, or else send them packing from their callings. Answer. And what reason can you give, why you should not aswell allow of it by subscription, as you say that you have hitherto done by using of it in your ministery? Will you speak on thing and do another? will you not subscribe to that, which you publicly use and give your consent unto? If those persons by whom this book was first authorized, were studious of peace and of building up of Christ's Church, as you say they were, than you that seek to deface it, are disturbers of peace and destroyers of the Church of Christ. They were singular learned men, zealous in God's religion, blameless in life, and Martyrs at their end, for either all, or the most part of them have sealed this book with their blood. But by the way this is to be noted that you confess yourselves to have allowed that (by using of it) which you say is against the word of God. The unperfectness of this book 〈◊〉 such things in the same as be culled and picked out of that popish dunghill the mass book with the contents therein that be against the word of God, shall appear I am sure in your several reasons, for it is not sufficient for you, barely to say so without wit, learning or reason. This you know right well, that in so saying you make the Papists leap for joy, because they have gotten such companions to assault this book, whilst they rest them, and lie as it were in sleep. O, that the wise men of this Realm, (such I mean as be in authority) see not this Popish practice and seek not with more earnestness to prevent it. Will ye suffer the Papists to gather strength and to multiply, by tolerating such libelers under the pretence of reformation, to discredit so much as lieth in them, yea to overthrow the whole state, and substance of religion in this Church? be not secure, but watch, and remember the beginning and increase of the Anabaptists of late in Germany, which I have described in my preface to this book. You say, that you can not but much marvel at the crafty wiliness of those men, whose parts it had been first to have proved each, and every content therein to be agreeable to God's word. etc. Nay surely, but it were your parts rather to prove, that there is some thing therein contrary or not agreeable to God's word. For such as be learned and know the manner of reasoning say, that the Opponente must prove or improve, and not the Aunswerer: They stand to the defence and maintenance of the Book, you seek to overthrow it, it is your parts therefore to justify your assertions, by reasons and arguments. Now to your reasons. Admonition. The first is this. They should first prove by the word of God, that a reading Service going before and with the administration of the Sacraments, is according to the word of God, that private communion, private baptism, baptism ministered by women, holidays ascribed to saints, prescript services for them, kneeling at Communion, wafer cakes for their bread when they minister it, surplice and cope to do it in, churching of women coming in veils abusing the Psalm to her, I have lifted up mine eyes unto the hills. Psalm. 120. etc. and such other foolish things, are agreeable to the written word of the almighty. Answer. I do not well understand your meaning: would you have us to prove, that to read prayers before and with the administration of the sacraments, is according to the word of god? In deed in the book of service, there is first appointed to be read, some one or two profitable sentences, moving either to prayer or to repentance, after followeth a general confession, than the Lords prayer, and certain Psalms, next certain chapters out of the old and new testament. etc. Last of all the administration of the Sacrament. If you ask me of the sentences: they be Scripture. If of the Lords prayer, Psalms, and chapters: they be scripture also. If of the Sacrament of the supper? it is according to Scripture. Math. 26. Mar. 14. Luc. 22. 1. Cor. 11. If of the other prayers annexed? they be likewise according to the scripture, for they be made to God in Christ's name, for such things as we need or as we desire, according to that saying of christ. Quicquid petieritis. etc. Whatsoever you ask my father in my name, etc. And again, Petite & dabitur vobu. Ask and it shallbe given unto you. Math. 7. and. jacob. 1. If any of you lack wisdom, let him ask it etc. &. 1. Ti. 2. with other infinite places besides. If you would have us to prove, that to read prayers or scripture in the Church is according to the word of God: (which you seem to deny) than we say unto you, that if there were any piety in you, any religion, any learning, you would make no such vain and godless doubts. Was there ever any from the beginning of the world to this day (the Zwinfildians only excepted) that misliked reading of prayers, and Scriptures in the Church, but you? But touching reading in the Church. I have spoken before in the former treatise, and mind to speak something of it hereafter, as occasion shall be ministered. If you mean by private communion, the communion ministered to one alone: there is no such allowed in the book of common prayers, but if you call it private, because it is ministered sometime in private houses to sick persons: Then have we the example of Christ, who ministered the supper in a private house, and inner parlour, Marc. 14. Luc. 22. Math. 26. We have also the example of the Apostles themselves who did minister the Supper in private houses, especially if that place be understanded of the supper, which is in the second of the Acts, and before alleged of you to prove that common and usual bread ought to be in the supper: Likewise of the primative Church, as appeareth in the second Apology of justinus Martyr, Tertul. de corona militis, and others. If you mean by private baptism, baptism ministered in private houses and families: you have thereof example in the Scriptures. Acts. 10. other private baptism allowed in the church of England I know none. Master Bucer in his censure upon the Communion book, speaking of the order appointed in the same for private baptism, writeth thus: In this constitution all things are godly appointed, I would to God they were so observed, and especially this, that the baptism of Infants be not deferred, for thereby is a door opened unto the devil, to bring in a contempt of baptism, and so of our whole redemption, and Communion of christ, which through the sect of Anabaptists, hath too much prevailed with many. For women to baptize we have no rule that I know in the whole Communion book, but in scripture we have an example of Moses wife that did circumcise, and circumcision is correspondent to baptism. But I know no general doctrine can be grounded of a singular example, and therefore most of your arguments be very feeble. Holy days ascribed to Saints, wherein not the Saints, but God is honoured, and the people edified, by reading and hearing such stories and places of scripture, as pertain to the martyrdom, calling, and function of such Saints, or any other thing mentioned of them in scripture, must needs be according to God's word. For to honour God, to worship him, to be edified by the stories and examples of Saints out of the scripture, can not be but consonant to the scripture. The proscript service for them is all taken out of God's word, and not one piece thereof, but it is most consonant unto the same: If there be any that is repugnant, set it down, that we may understand it. I told you before, that touching the days and times, and other ceremonies, the Church hath authority to determine what is most convenient, as it hath done from time to time. S. Augustine in his Epistle ad janua. in the place before of me recited, saith, that the passion of Christ, his resurrection, his ascension, and the day of the coming of the holy ghost, (which we commonly call Whitsuntide) is celebrated, not by any commandment written, but by the determination of the Church. And it is the judgement of all learned writers, that the Church hath authority in these things, so that nothing be done against the word of God. But of this I have spoken partly before, & intend to speak more largely thereof in the place following, where you again make mention of it. Of kneeling at the Communion, I have also spoken before, and declared my judgement thereof. There is more scripture for it, than there is either for standing, sitting, or walking: but in all these things (as I have declared) the Church hath authority to judge what is fittest. Of wafer cakes, ministering in surplice, or cope, and churching of women, I have spoken before: wafer cakes be bread: surplice and cope, by those that have authority in the Church, are thought to pertain to comeliness and decency. Churching of women, is to give thanks for their deliverance. Bread to be used in the Communion, comeliness and decency, giving of thanks for deliverance out of peril and danger, be agreeable to God's word: therefore all these things be agreeable to God's word. The form of bread, whether it aught to be cake bread, or loaf bread: every particular thing that pertaineth to decency or comeliness: at what time, in what place, with what words we ought to give thanks, is not particularly written in scripture, no more than it is, that you were baptized. And therefore (as I have proved before) in such cases the Church hath to determine and appoint an order. That women should come in veils, is not contained in the book, no more in deed is the wafer cake, and therefore you might well have left these two out of your reason, being thrust in without all reason. The .121. Psalm (for I think your printer was overseen in that quotation) I have lifted up mine eyes. etc. teacheth, that all help cometh from God, and that the faithful aught only to look for help at his hands, and therefore a most meet Psalm to be said at such time as we being delivered from any peril, come to give thanks to God. What mean you to add, and such other foolish things, what foolishness, I beseech you, can you find in this so godly a Psalm? O where are your wits? nay where is your reverence you aught to give to the holy scriptures? Admonition. But their craft is plain: wherein they deceive themselves, standing so much upon this word repugnant, as though nothing were repugnant or against the word of God, but that which is expressly forbidden by plain commandment, they know well enough, and would confess, if either they were not blinded, or else their hearts hardened, that in the circumstances, each content, wherewith we justly find fault, and they to contentiously for the love of their livings maintain, smelling of their old popish priesthood, is against the word of God. Answer. If they were disposed to be crafty, I think they might soon deceive you, for any great circumspection or discretion that appeareth to be in you by this book. You find great fault, that we stand so much upon this word repugnant, as though nothing were repugnant, or against the word of God, but that which is expressly forbidden by plain commandment, and herein (you say) we deceive ourselves. But you do not tell us how we are deceived, neither do you let us understand, what you think this word repugnant, doth signify. This is but slender dealing, to find a fault, and not to correct it: you should yet have told us your opinion of the signification of this word, seeing so great a matter doth depend upon it. True it is, that this word repugnant, or against the word of God, is, to be contrary to that which in the word is commanded or forbidden not only in manifest words, but also in sense and understanding: except you understand this word repugnant on this sort, you will bring in many points of dangerous doctrine. For we read in the Acts. 2. and .4. that the Apostles had all things common, and yet Christians have not all things common. Those that were then converted to the Gospel sold all they had, and laid it at the Apostles feet. Act. 4. now it is far otherwise. Then christ ministered his supper at night, after supper, we in the morning before dinner: he in a private house, we in the public Church: he to men only, we to women also, with a great many of such apparent contrarieties, which be none in deed, because they be not against any thing commanded or forbidden to be done, or not to be done, either in express words, or in true sense. And therefore you are greatly deceived, when you think that we are persuaded, that those things which you find fault with, be against the word of God. As for this your saying, (If either they were not blinded, or else their hearts hardened) I pray God it be not most aptly spoken of yourselves, but I will not take upon me to judge those secrets that be only known to God and yourselves. Admonition. For besides that this prescript form of service (as they call it) is full of corruptions, it maintaineth an unlawful ministery, unable to execute that office. By the word of God it is an office of preaching, they make it an office of reading. Christ said a Math. 26.19. Mar. 16.15. go preach, they in mockery give them the Bible, and authority to preach, and yet suffer them not, except that they have new licences: So that they make the chiefest part preaching, but an accessary, that is, as a thing with out which their office may and doth consist. In the scriptures there is attributed unto the ministers of God the knowledge of b 1. Cor. 4.1. heavenly mysteries, and therefore as the greatest token of their love, they are enjoined to c john. 21.16.17. feed God's lambs, and yet with these such are admitted and accepted, as only are bore readers, that is, able to say service, and minister a sacrament. And that this is not the feeding that Christ spoke of, the Scriptures are plain. d For reading ministers view these places. Mala. 2.7. Esay. 56.10. Zach. 11.15. Matth. 15.14. 1. Tim 3.3. Reading is not feeding, but it is as evil as playing upon a stage, and worse too: for players yet learn their parts without book, and these a meinie of them can scarcely read within book. These are empty feeders e Mat. 6.22. dark eyes f Matth. 9 38. Philip. 3. ill workmen to hasten in the lords harvest g Luc. 14.17. messengers that can not call. Matth. 23.34. Prophets that can not declare the will of the Lord, i Matth. 5.13. unsavoury salt, k Matth. 15.14. blind guides, l Esay 56.10. sleepy watchmen, m 1. Cor. 4.1. Luc. 16.1. etc. untrusty dispensers of God's secrets, n 2. Tim. 2.15. evil dividers of the word o Titus. 1.9. weak to withstand the adversary, p 2. Ti. 3.15.16. not able to confute: And to conclude, so far from making the man of God perfect to all good works, that rather the quite contrary may be confirmed. Answer. Of the prescript form of service, and of such corruptions as hitherto you have found in it, I have spoken before sufficiently, so have I also done of the ministery, and of reading, so that I must refer you to the former treatise for these matters, jest I should be too tedious, and offend as oft, in divers times iterating the same thing, as you do. This I must needs say, that you make here a childish digression far from the purpose that you have taken in hand, for the communion book meddleth not with the ordering of ministers, although sometimes the Book of ordering ministers be bound with the same: neither are these things that you here speak of, there to be found. And therefore no cause why you should abstain from subscribing to that book. But now to your painted margin. You say by the word of God the ministery is an office of preaching, & we make it an office of reading, To prove it to be an office of preaching, you note in your margente. Matth. 26. But I think your meaning is the .28. and Mark. 16. Where christ sayeth to his Disciples, Go therefore and teach all nations. etc. What if a man should say unto you, that this commission was given only to the Apostles? For he sayeth, Go into the whole world, where as you teach now, that no man may come into the ministery, except he first have a flock, and then must he keep him with his flock, and go no further. If this doctrine be true, then can not this place serve your turn: For as the office of Apostle is ceased by your doctrine, so is this commission also, except you will have the one part to stand, that is, (Go and preach) and this to be abrogated, In universum mundum, into the whole world. But where doth the book make the ministery an office of reading only? or what contrariety is there betwixt reading and preaching? nay what difference is there betwixt them? if a man should writ his sermon, and read it in the book to his flock, doth he not preach? Is there no Sermons but such as be said without book? I think to preach the Gospel is to teach and instruct the people in faith and good manners, be it by writing, reading, or speaking without book: And I am sure the spirit of God doth work as effectually by the one of these ways, as it doth by the other. Did not Saint Paul preach to the Romans, when he writ to them? was not the reading of Deuteronomie to the people a preaching? 2. Reg. 23. Will you so scornfully and so contemptuously speak of the Reading of Scripture, being a thing so fruitful and necessary? But to come to the Book, not of Common prayer mentioned in the Article, but of ordering Deacons and Ministers, whereunto this doth appertain, which you find fault with: the saying of the Bishop to him that is to be made minister is this: Take thou authority to preach the word of God, and to minister the holy Sacraments in the congregation, where thou shalt be so appointed. What fault find you in these words? Doth he give him authority to read or to preach? I take upon me the defence of the book, not of every man's doings. But this you say is spoken in mockery, because they may not preach, except they have new licences. Surely I think no man is admitted into the ministery, but he is permitted to preach in his own cure without further licence, except it be upon some evil usage of himself afterwards, either in life or doctrine. It may be, that a man be admitted minister, and afterward fall into error, or heresies, as did judas, and Nicolaus the Deacon, it is meet that such should be restrained from preaching, notwithstanding their former licence. In all reformed Churches, I am sure this order is observed. That none aught publicly to preach without licence in a Church established, and having Christian magistrates, I have showed before. In the Scriptures (you say) there is attributed unto the ministers of God, the knowledge of the heavenly mysteries, and for proof hereof, you cite the .1. Cor. 4. which is peerless, for it is manifest. And yet all have not knowledge of them alike: no there is great diversity among them touching knowledge of these mysteries, and yet he that knoweth lest, may be profitable in the church, according to his talon. You go on, and say, that therefore as the greatest token of their love, they are enjoined to feed God's lambs: and you allege the .21. of john, the words of Christ to Peter: Feed my lambs. etc. all this is true, and feeding is not only public preaching, but reading also of the Scriptures, and privately exhorting, and that according to the gift and grace given of God to every man. And yet you say, with these such are admitted and accepted, as only are bore readers, that is only able to say Service, and to minister a Sacrament. I say this is the fault of the man, not of the book, for the Book alloweth none such. But what is this to your purpose? what kind of reason is this? Some bishops admit some unmeet ministers, therefore you will not subscribe to the Communion book: or there be some ministers that can not preach, therefore there is some thing in the Communion book repugnant to the word of God. It appeareth you had but small regard to that which you took in hand to prove: or that you can find little matter in the book of service to carp at, when you fall into such frivolous digressions. For reading Ministers, you bid us view these places. Mala. 2.7. Esay. 56.10. Zacha. 11.15. Math. 15.14. 1. Timoth. 3.3. The Prophet Malachi in the second Chapter and seventh use sayeth on this sort: For the priests lips should preserve knowledge, and they should seek the law at his mouth: for he is the messenger of the Lord of hosts. In which words the Prophet doth signify, that the Priests aught to be learned in the law, and able to instruct, which no man denieth: and if there be any crept into the ministery, which are not able so to do, it is to be ascribed either to the negligence of the Bishop, and such as have to do therein, or to the necessity of the time. But here is nothing spoken against reading, for any thing that I can gather: and if any man should come unto me, and demand of me any question touching the law of God, I think I should better satisfy him, if I did read the words of the law unto him, than if I should make a long tedious discourse of mine own, to little or no purpose. It is the word itself that pierceth and moveth the conscience. I speak not this against interpreting of the Scriptures, or preaching (for I know they be both necessary) but against such as be enemies to the reading of them. The places in the .56. of Esay, and in the eleventh of Zacharie, tend to the same purpose, they all speak against ignorant, foolish, slothful governors and Pastors, there is nothing in them that condemneth or disalloweth reading of the Scriptures, or reading of prayers: Not more is there in the fifteenth of Matthew, nor 1. Timo. 3. read the places, and you shall soon see with how little judgement they be quoted against such Ministers, as use to read the Scriptures and prayers to the people. If you had said against dumb and unlearned ministers, view these places, you had said some thing. For reading ministers, that is, for reading the Scriptures publicly in the Church by ministers, view you these places. 1. Tim. 4. Till I come, give attendance to reading, to exhortation to doctrine. In the which words as Musculus saith, Exprimit ordinem ecclesiasticum, quo primum ex sacris scriptures aliquid legebatur, deinde exhortatio & doctrina subijciebatur, He expresseth the Ecclesiastical order, wherein first there is some thing read out of the Scriptures, then followeth exhortation and doctrine. Luke. 4. Where we learn that Christ being at Nazareth, as his custom was, went into the synagogue on the Sabbath day, and stood up to read. etc. Act. 15. it is thus written: For Moses of old time hath in every city them that preach him, seeing he is read in the synagogues every Sabbath day. Where he also seemeth to call reading, preaching. According to these examples and places of scripture, the Church of Christ even from the beginning hath always used to have the Scripture publicly read in the Church, as a thing most profitable, as it is before by me declared: And yet you say, Reading is not feeding, but it is as evil as playing upon a stage and worse to, for players yet learn their parts without book, and these a meinie of them, can scarcely read within book. That reading is feeding, Musculus giveth these reasons: First, because it maketh the people expert and cunning in the scriptures, so that they can not be so easily deceived with false teachers. And therefore josephus lib. 2. contra Appi. speaking of this commodity of having the scriptures read, saith on this sort: In unaquaque septimana ad legem audiendam conveniunt universi. Nostrorun quilibet de legibus interrogatus, facilius quam nomen suum recitat. Vniversas quip mox à primo sensu discentes in animo velut inscriptas habemus. Every week all the people come together to hear the law. Every one of us demanded any question of the law can answer as readily as he can tell his own name. For we, learning the law even from our youth, have it as it were written in our memory. secondly, the public Reading of the Scripture is good for such as can not read themselves: to such likewise as can read, but yet have not the books of the holy Scripture at home in their houses. Thirdly, it maketh the people better to understand the Sermons preached unto them: because through the continual hearing of the Scriptures read, they be acquainted with the words and phrases of the same. Last of all, it may be, that some men be more edified by the simple reading of the scriptures, than by sermons. But both of reading the Scriptures, and the profitableness thereof, I have spoken before in the former treatise. I can not but marvel what these men mean, not only in spite and malice to join with the Papists against the Communion Book, but against the public reading of the Scriptures in the Church also: Saying that Reading is no feeding, but it is as evil as playing on a stage, and worse too: than the which no Papist could have spoken more spitefully. If there be any ministers that can scarcely read, I defend them not, neither doth the Book of common prayer allow of them: these be but Papistical cavillations against the purity of our service and Sacraments. As for that which followeth, These are empty feeders. etc. And the places of scripture quoted in the margin, may be aptly spoken and alleged against wicked, ignorant, and dumb Pastors, not against virtuous, godly, learned preaching, or (as you term them) reading ministers. And therefore I leave them to you, and to the Papists, better to be considered of. Admonition. By this book bore reading is q 1. Cor. 3.5. good tilling, and single service saying is excellent r 1. Cor. 3.9. building, and he is shepherd good enough, that can, as Popish Priests could, out of their Portuis say fairly their divine service. Nay some in the fullness of their blasphemy have said it, that much preaching bringeth the word of God into contempt, and that four preachers were enough for all London, so far are they from thinking it necessary, and seeking that every congregation should have a faithful pastor. Paul was not so wise as these politic men, when he said, we s Rom. 10.14. can not believe, except we hear, and we can not hear without a preacher. etc. Seeing we may hear by reading, and so believe without a preacher: foolishly he spoke when he said, he t 1. Tim. 3.2 must be apt to teach, sith every man of the basest sort of the people is admitted to this function, of such as u 2. Chr. 13.9 jeroboam did sometimes make his priests. We will say no more in this matter, but desire you to consider with us, what small profit and edification this silly reading hath brought to us this thirteen years paste (except perhaps by some Circumcelion or new Apostle, we have had now and then a fleeing sermon) surely our sins are grown ripe, our ignorance is equal with the ignorance w. 24.2. of our leaders: we are lost x Zach. 11.13. they can not found us, we are sick, they can not heal us, we are hungry, they can not find us, except they lead us by other men's lights, and heal us by saying a prescript form of service, or else feed us with homilies, that are to homely to be set in place of God's scriptures. But drunken they are, and show their own shame, that strive so eagerly to defend their doings, that they will not only not acknowledge their imperfections, but will enforce men to allow them. Answer. Here is much a do about bore reading and single service saying: by like you lack matter to make out your Volume, when you iterate one thing so often. I tell you again, no honest, godly, or learned man ever hitherto did, or will disallow reading of the scriptures in the Church, or a prescript order of common prayers. Show any learned man's judgement to the contrary, show the example of any Christian Church of antiquity, or of any late reformed Church, wherein there is not both reading of the Scriptures in the public congregation, and a prescript order of common prayers: nay show any one syllable in the Scriptures to the contrary. As for your places alleged out of the. 1. Corinth. 3. use. 5. & 1 Corin. 3. use. 9 The one to prove that by the book bore reading is good tilling, the other that by the same book, single service saying is excellent building. etc. they show your intolerable audacity (I will term it no worse) in abusing the Scriptures. In that place to the Corinth. the Apostle saith thus: Who is Paul then? who is Apollo's? But the ministers by whom ye believed, and as the Lord gave to every man. How can you gather hereof, that by the Communion book bore reading is good tilling? or how can you hereof conclude that (which I think you mean) that the sole and only reading of the Scriptures is not tilling, or that the Scriptures may not be read in the open congregation by the minister? What sequel call you this? Paul and Apollo's be the ministers by whom you believed, as the Lord gave to every man: Therefore the reading of the scriptures edify not, or it is not lawful for them to be read in the church by the minister. You come too soon from the university to have any great skill in logic: but belike because there is mention made of tilling in the next verse of that chapter, therefore you quote it in the margin, missing only the line: for this is your usual manner, if you have but one word in a text which you use in your book, you quote the place, as though it made for your purpose. This is neither plain nor wise dealing. In the ninth verse of that chapter these be the words: For we together are Gods labourers, ye are God's husbandry, and God's building. How do you apply these words? or how do they prove, that by the book of common prayers, single service saying is excellent building, & that he is a shepherd good enough that can (as a Popish Priest could) out of their portuis say fairly their divine service? nay how can you possibly collect any thing out of this text, against a prescript order and form of prayers? If you be past shame before man, yet remember that God will call you to a reckoning, for thus shamefully abusing his holy scriptures. But now I remember this word building, is in this text, and that is enough for you. If any have misliked often preaching, or have said that much preaching bringeth the word of God into contempt, or that four preachers were enough for all London, they are to be blamed (and that justly) and not the book, for it willeth no man to say so. But if any hath said, that some of those which use to preach often, by their lose, negligent, verbal and unlearned sermons have brought the word of God into contempt, or that four godly, learned, pithy, diligent, and discrete preachers might do more good in London, than forty contentious, unlearned, verbal, and rash preachers, they have said truly, and their saying might well be justified. Howbeit take heed that you slander no man, or unjustly seek the discredit of any, whilst you seek to utter your malice against that godly book. None that favoureth God's word (as I think) denieth that hearing the word of God is the usual and ordinary means, whereby God useth to work faith in us. And that therefore preachers be necessary. But the place of Saint Paul Rom. 10. by you alleged, derogateth nothing from the reading of the Scriptures: And I think no learned man will deny, but that faith cometh also by hearing the scriptures read. The examples of such as have been converted by reading of the scriptures, and hearing of them read, be infinite. I know not whereunto this your bitterness against reading of the scripture tendeth, except it be to confirm another opinion of the Papists, touching the obscurity and darkness of the Scripture, or divers senses and understanding of the same. If you join with them in that also, than I have to say unto you with S. Augustine, In hijs quae apart in scriptures posim sunt, inveniuntur illa omnia quae continent fidem, moresque vivendi. In those things that be plain and manifest in the scriptures are all such things contained which pertain to faith and good manners. And with Hierome in Psalm. 86. Sicut scripserunt Apostoli, sic & ipse dominus: hoc est per evangelia sua locutus est, ut non pauci intelligerent, sed ut omnes. Plato scripsit in scriptura, sed non scripsit populo sed paucis, vix enim intelligunt tres homines. Isti vero, hoc est principes ecclesiae, & principes Christinon scripserunt paucis, sed universo populo. As the Apostles writ so did the Lord, that is, he spoke by his Gospels, not that a few, but that all might understand. Plato writ, but he writ to few, not to the people, for scarce three do understand him: these, that is, the Apostles writ not to few, but to the whole people. But I think you doubt not of this matter. If the reading of Scriptures edify not, what needed Chrysostome writing upon the .3. to the Col. so earnestly exhort the people to get them bibles, or at the lest the new Testament, to be as it were a continual master unto them to instruct them▪ What needed the same Chrysostome Hom. 3. de Lazaro. with such vehement words, have moved the people to read the scriptures, declaring not only the commodity of them, but the easiness also to be understood? Is not this saying both ancient and true, That when we read the Scriptures God talketh with us: When we pray, than we talk with God? In the one and thirty Chapter of Deuteronomie, it is thus written, Thou shalt read this law before all Israel, that they may hear it, that they may hear, and that they may learn, and fear the Lord your GOD. But touching this matter I refer you to that which I have spoken before in the former part of your admonition. And also I beseech you take pains to peruse the .15. article of that notable jewel & worthy Bishop late of Salisburye wherein he of purpose entreateth of this matter against Master Harding. Foolishly he spoke (you say) when he said. etc. Not surely but you do foolishly gather the reading is unprofitable because saint Paul said that a Bishop must be apt to teach: for your argument is this in effect: a Bishop must be apt to teach, therefore the scriptures need not to be red to the people, which is a non sequitur. Your place of the 2. Chronicles. 13. I have touched before, where it was alleged to the same purpose: I have showed how unaptly you use it. For jeroboam was reproved for making such priests as were not of the tribe of Levi, to the which tribe only the priesthood was then tied, now it forceth not of what stock or tribe he is that is admitted to the ministery, so that other qualities required of a minister be in him. You will say no more in this matter but desire us to consider with you, what small profit and edification, this silly reading hath brought to us these thirteen years past. etc. And what can you tell how much it hath profited? I think very much: but the less because of your contentiousness: For by the factions that you have stirred, many be brought into a doubt of religion, many clean driven back: and no doubt the fruits of the Gospel would have much more appeared, if you had not made this schism in the Church, a perpetual companion, but yet a deadly enemy to the Gospel. I know not what you mean by your Circumcelion, or new Apostle: If you mean such as preach in divers places as they be called, or as they see occasion, I see not with what honest zeal, or godly affection, you can call them in derision Circumcelions or new Apostles. Some such have done more good with their flying sermons (as you term them) than you have done with your railing libels. But as I said in the beginning I will not answer words but matter, although I am constrained to do otherwise, you are so full of words, and barren of matter. Admonition. Homilies. The second reason. In this book also it is appointed that after the creed if there be no sermon, an homely must follow either already set out, or hereafter to be set out. This is scarce plain dealing, that they would have us to consent unto that which we never saw, & which is to be set out hereafter, we having had such cause already to distrust them by that which is already set out, being corrupt and strange to maintain an unlearned & reading ministry. And sith it is plain that men's works ought to be kept in, and nothing else but the voice of God and holy scriptures, in which only are contained y 2. Ti. 3.6.17 2. Pet. 1.20. Rom. 1.16. 1. Co. 1.18. &c all fullness and sufficiency to decide controversies, must sound in his Church, for the very name Apocrypha testifieth, that they aught rather to be kept close, than to be uttered. Answer. Your second reason in few words is this: In the book of common prayer it is appointed that after the creed if there be no sermon an Homily must follow, either already set out or hereafter to be set out, but you know not what will hereafter be set out, therefore you will not subscribe. You have no cause to suspect any thing touching religion set out by public authority (for so is the book) or hereafter to be set out by common authority. Hitherto you are not able to convince any homily set out by common authority, of any error, and therefore you aught not to be suspicious of any that is to come. If any Homily shall hereafter be set out, wherein you mislike any thing, you need not to read it, the book doth not appoint you this or that Homily to read, but some one which you like best. But what need you to be scrupulous in this matter? if you be disposed to preach, then need you read no Homily at all; therefore this is no reason. This assertion (that in the holy scriptures is contained all fullness to decide controversies) if you mean controversies in matters of faith and in matters touching salvation, is very true, but you have used little discretion in quoting some places to prove the same. I find no fault with you for citing the sixth verse of the 2. Timo. 3. for the 16. verse, that is but a small oversight, and it may be in the Printer: But how do you conclude this assertion of the words of Peter. 2. epist. ca 1. verse. 20. which be these, so that ye first know that no prophecy of the scripture is of any private motion: For this place only proveth that the scriptures be not of men but of the holy Ghost: it speaketh nothing of the sufficiency of the Scripture. That place also. 1. Cor. 1. is not fitly applied to this purpose: there is scripture sufficient directly to prove the sufficiency of scripture, so that you should not have needed to give the adversary occasion to carp at the unaptness of these places for that purpose. Homilies containing doctrine agreeable to the scriptures, be of the same nature that sermons be: Wherefore if it be not lawful in the Church to read homilies, neither is it lawful to preach Sermons: The reason is all one, neither is there any difference, but that Homilies be read in the book, Sermons said without the book. Homilies are pithy, learned, and sound: sermons oftentimes be words without matter, unlearned, erroneous: But of reading Homilies in the church I have something spoken before, now it shall be sufficient only to set down Master Bucers' judgement of this matter in his notes upon the Communion book, which is this. It is better that where there lacks to expound the scriptures unto the people, there should be Godly and learned Homilies read unto them, rather than they should have no exhortation at all in the administration of the supper. And a little after: there be too few Homilies, and too few points of religion taught in them: when therefore the Lord shall bless this kingdom with some excellent preachers, let them be commanded to make more Homilies of the principal points of religion, which may be read to the people, by those pastors, that cannot make better themselves. Admonition. In this book days are ascribed unto saints, and kept holy with fasts on their evens, and prescript service appointed for them, which beside that, they are of many superstitiously kept and observed, and also contrary to the commandment z Exod. 20.9 Exod. 23.12 Deut. 5.13 Esay. 1.1013 14 Levit 23.3 2. Esdr. 1.13 Rom. 14.6 Gala. 4.10.11 of God, Six days thou shalt labour: and therefore we for the superstition that is put in them, dare not subscribe to allow them. Answer. This is contained in your first reason and there answered. Your collection hangeth not together, for how followeth this: these holidays be superstitiously observed of some, therefore you may not allow them. Why should other men's superstition hinder you from lawfully using a lawful thing? The Saboth day is superstitiously used of some, so is the church, so is the creed, & the Lords prayer, and many things else, and yet I hope you will subscribe to them. You heap up a number of places in the margin to prove that which no man doubteth of, that is this portion of the commandment, Six days shalt thou labour etc. The meaning of which words is this, that seeing God hath permitted unto us six days to do our own works in, we aught the seventh day wholly to serve him. This is no restraint for any man from serving of God any day in the week else. For the jews had divers other feasts which they by God's appointment observed, notwithstanding these words Six days. etc. Every man hath not bodily labour to do, but may serve God aswell in these six days, as in the seventh. And certainly he doth not by any means break this commandment, which abstaineth in any of these six days from bodily labour to serve God. For this is the commandment. (Remember that thou keep holy the Saboth day) as for this (Six days thou shalt work) is no commandment, but tendeth rather to the constitution of the Saboth, than to the prohibiting of rest in any other day appointed to the service of God: And it is as much as if he should say, six days thou mayst work, and so do some translate the Hebrew word. The place alleged out of the first of Esay is far from the purpose, there is not one word there spoken of any holy days dedicated to Saintes, but only the Lord signifieth, that their sacrifices, and feast days were not acceptable to him, because they were done in hypocrisy, and without faith, so that he reproveth modum not factum, their manner of sacrificing, (that is) their hypocritical kind of worshipping him. In the 2. Esdras. 1. in the place by you quoted, I see not one word that may serve for your purpose, the words you quote be these, I have led you thorough the Sea, and have given you a sure way since the beginning, I gave you Moses for a guide and Aaron for a priest. In the 14. to the Rom. the Apostle speaketh nothing of our holidays, but of such as were observed among the jews, and abrogated by the coming of Christ. And yet in that place the Apostle exhorteth, that we which be strong, should not despise them that are weak, nor condemn them, though they use not the christian liberty in days and meats. That in the fourth to the Galath. You observe days, month's, and times, and years. etc. Saint Augustine ad januarium, epistola. 119▪ expoundeth on this sort, Eos inculpat, qui dicunt non proficiscar quia posterus dies est, aut quia luna sic firtur, vel proficiscar ut prospera cedant, quia ita●se habet positio syderum, non agam hoc mense commertium, quia illa stella mihi agit mensem, vel agam quia suscepit mensem. I know there be other that do otherwise expound that place (and that truly) even as they do also that in the 14. to the Rom. of certain jewish feasts, as Sabboths, new moons, the feasts of Tabernacles, the year of jubilee and such like abrogated by the Gospel, and yet superstitiously observed of some. But these places can by no means be understood of the days observed by us and called by the names of Saint's days, for they were ordained since the writing of this epistle. And that you may understand the difference betwixt the festival days observed of the Papists, and the days allowed now in this Church, it is to be considered: First, that their Saint's days were appointed for the honouring and worshipping of the Saints, by whose names they were called: ours be ordained for the honouring of God, for public prayer, and edifying the people by reading the scriptures, and preaching: neither are they called by the name of any Saint in any other respect, than that the scriptures which that day are read in the Church, be concerning that Saint, and contain either his calling, preaching, persecution, martyrdom, or such like. 2. The Papists in their Saints days prayed unto the Saints: we only pray unto God in Christ's name. 3. They had all things done in a strange tongue, without any edifying at all: We have the prayers and the Scriptures read in a tongue known, which cannot be without great commodity to the hearers. 4. To be short: they in observing their days, thinks they merit thereby something at God's hands: we in observing our days, are taught far otherwise. The Church even from the beginning, hath observed such feasts, as it may appear in good writers. Jerome writing upon the fourth Chapter to the galatians saith on this sort. If it be not lawful to observe days, months, times, and years, we also fall into the like fault which observe the passion of Christ, the Saboth day and the time of lent, the feasts of Easter, and of Penthecost, and other times appointed to Martyrs, according to the manner and custom of every nation: to the which he that will answer simply, will say that our observing of days is not the same with the jewish observing, for we do not celebrated the feast of unleavened or sweet bread, but of the resurrection and death of Christ, etc. and least the confused gathering together of the people, should diminish the faith in Christ, therefore certain days are appointed that we might all meet together in one place, not because those days be more holy, but to the intent that in what day soever we meet, we may rejoice to see one another. etc. Augustine in like manner. li. 18. de civitate dei cap. 27. saith that we honour the memories of Martyrs, as of holy men, & such as have striven for the truth even to death. etc. The same Augustine in his book contra Adamantum Manachi●i discip. cap. 16. expounding the words of the Apostle, ye observe days, years, and times writeth thus. But one may think that he speaketh of the Sabaothe: do not we say that those times ought not to be observed, but the things rather that are signified by them? for they did observe them servilely not understanding what they did signify and prefigurate, this is that that the Apostle reproveth in them, and in all those that serve the creature rather than the Creator, for we also solemnly celebrated the Sabbath day and Easter, and all other festival days of Christians: but because we understand whereunto they do appertain, we observe not the times, but those things which are signified by the times. etc. Other reformed Churches also have days ascribed to Saints aswell as we, as it may appear by these words of Bullinger, writing upon the .14. to the Rom. In the ancient writers, as Eusebius and Augustine, thou mayst found certain memorials appointed to certain holy men, but after another manner, not much differing from ours, which we as yet retain in our Church of Tigurie, for we celebrated the Nativity of Christ, his circumcision, resurrection, and ascension, the coming of the holy ghost, the feasts also of the virgin Mary, john Baptist, Magdalene, Steven, and the other Apostles, yet not condemning those which observe none, but only the Sabbath day. For perusing old monuments, we find that this hath always been left free to the churches, that every one should follow that in these things, that should be best and most convenient. Caluine in like manner writing upon the fourth to the Galath. doth not disallow this kind of observing days: his words be these. When as holiness is attributed to days, when as one day is discerned from another for religion sake, when days are made a piece of divine worship, than days are wickedly observed. etc. But when we have a difference of days, laying no burden of necessity on men's consciences, we make no difference of days, as though one were more holy than another, we put no religion in them, nor worshipping of God, but only we observe them for order and concord sake, so that the observing of days with us is free, and without all superstition. And again upon the .2. to the Coloss. But some will say, that we as yet have some kind of observing days: I answer that we observe them not, as though there were any religion in them, or as though it were not then lawful to labour, but we have a respect of policy and orders, not of days. And in his institutions upon the fourth commandment: Neither do I so speak of the seventh day, that I would bind the Church only unto it, for I do not condemn those Churches which have other solemn days to meet in, so that they be void of superstition, which shall be, if they be ordained only for the observing of discipline and order. Master Bucer in his Epistle to master Alasco, speaking of holy days, saith, that in the Scriptures there is no express commandment of them: it is gathered notwithstanding (saith he) from the example of the old people that they are profitable for us, to the increase of godliness, which thing also experience proveth. To be short, Illiricus writing upon the fourth to the Gala. maketh this division of observing days & times. The first is natural, as of summer, spring time▪ winter▪ etc. time of planting, time of sowing, time of reaping. etc. The second is civil. The third Ecclesiastical, as the sabbath day, and other days, wherein is celebrated the memory of the chief histories, or acts of Christ, which be profitable for the instruction of the simple, that they may the better remember when the Lord was borne, when he suffered, when he asscended up into heaven, & be further taught in the same. The fourth superstitious, when we put a necessity, worshipping, merit, or righteousness in the observing of time: and this kind of observing days and times is only forbidden in this place. Thus you see by the judgements of all these learned men, that days ascribed to saints, is no such matter, as aught to make men separate themselves from the Church, and abstain from allowing by subscription so worthy & godly a book as the book of common prayer is, much less to make a schism in the Church for the same. Touching fasting on the evens of such feasts, or rather abstaining from flesh, you know it is not for religion, but for policy, and as I think, the same is protested in that Act, where such kind of abstaining is established: and therefore these be but slender quarrels picked to disallow such a book. Admonition. The fourth reason. In this book we are enjoined to receive the Communion kneeling, which beside that it hath in it a & 1. These 5.22 Exod. 12.11. show of Papistry, doth not so well express the mystery of this holy Supper. For as in the old Testament, eating the Paschal Lamb standing, signified a readiness to pass, even so in the receiving of it now sitting a Mat. 26.20. Mar. 14 18 Luc. 22 14. john. 13.28. according to the example of christ, we signify rest, that is, a full finishing through christ b Gala 4.10. Gal. 5.3.4.5 Hebr. in many places. of all the ceremonial Law, and a perfect work of redemption wrought, that giveth rest for ever. And so we avoid also the danger of Idolatry, which was in times passed too common, and yet is in the hearts of many, who have not as yet forgotten their breaden God, so slenderly have they been instructed. Against which we may set the commandment, Thou c Exo. 20.5. shalt not bow down to it, nor worship it. Answer. Surely this is a sore reason, the book of Common prayers requireth kneeling at the Communion, Ergo it is not to be allowed. That kneeling is not to be used, you prove on this sort: Kneeling is a show of papistry, and doth not so well express the mystery of the Lords supper: therefore not to be used. Of kneeling at the Communion I have spoken before, now therefore I will only note in one word or two the slenderness of this argument. You say, kneeling is a show of evil, and for proof thereof you allege. 1. Thessa. 5. Abstain from all appearance of evil. How followeth this, the Apostle willeth us to abstain from all appearance of evil: Therefore kneeling at the Communion is a show of evil. But your meaning is, that because the Papists kneeled at the sacring of the Mass, (as they called it) therefore we may not kneel at the receiving of the Communion: you may as well say, they prayed to images and saints kneeling, therefore we may not pray kneeling. There is no such peril in kneeling at the Communion as you surmise, for the gospeler is better instructed than so grossly to err: And as for the learned Papist he is so far from worshipping, that he disdaineth that holy Communion, jesteth at it, and either altogether abstaineth from coming unto it, or else cometh only for fear of punishment, or pro forma tantum, for fashion sake: and the most ignorant and simplest Papist that is, knoweth that the Communion is not the Mass, neither do they see it lifted up over the priests head, with such great solemnity as they did, when they took it to be their God. Not truly, the contempt of that mystery is more to be feared in them, than worshipping: and to be short, if they be disposed to worship, they will aswell worship sitting, as kneeling. But they are far from such an opinion of the bread and wine in the blessed Communion: for they make no account at all of it. You say, sitting is the most meetest gesture, because it signifieth rest, that is a full finishing thorough Christ of all the ceremonial law. etc. What? are ye now, come to allegories and to significations? Surely this is a very papistical reason. Nay then we can give you a great deal better significations of the Surplice, of crossing, of the ring in marriage, and many other ceremonies, than this is of sitting. I pray you in the whole Scripture, where doth sitting signify a full finishing of the ceremonial law, and a perfect work of redemption that giveth rest for ever? If allegories please you so well, let us have either standing, which signifieth a readiness to pass (used also in the eating of the Passeover) or kneeling, which is the proper gesture for prayer and thanks giving, and signifieth the submission and humbleness of the mind. But you say, Christ sat at his Supper, therefore we must sit at the receiving of the Supper: You may as well say, Christ did celebrated his Supper at night, after Supper to twelve, only men, and no women, in a parlour, within a private house, the thursday at night before Easter, therefore we aught to receive the Communion at night, after supper, being twelve in number, and only men, in a parlour, within a private house, the Thursday at night before Easter. But who seeth not the non sequitur of this argument? The places written in your margin to prove, that Christ did sit at Supper be needless, and were used for the same purpose before, where I have also spoken my opinion of kneeling. If you cite the Gal. 4. and 5. and the Epistle to the hebrews, in many places to prove, that sitting signifieth rest, that is, a full finishing of the ceremonial law: you do but delude the readers, and abuse the Scriptures, for there is no such matter to be found in them: If you allege them to prove that Christ is the full finishing of the Ceremonial law, you take upon you to prove that which no man de●teth of, & is very far from your purpose. You note also the .20. of Exodus: Thou shalt not bow down to them nor worship them, to prove that we may not kneel at the Communion: but how fitly, every child may judge: for what sequel is there in this argument? God in the second commandment forbiddeth worshipping of Images, therefore we may not receive the Communion kneeling. Admonition. Half communion. The fift. As for the half communion, which is yet appointed like to the commemoration of the Mass, we say little of it, saving that we may note, how near the translator bound himself to the mass-book, that would not omit it. We speak not of the name of Priest, wherewith he defaceth the minister of Christ, (because the priest that translated it, would perhaps fain have the minister of Christ to be joined with him) seeing the office of priesthood is ended christ being the last priest that ever was. To call us therefore priests as touching our office, is either to call back again the old priesthood of the law, which is to deny Christ to be comen, or else to keep a memory of the Popish priesthood of abomination still amongst us. As for the first, it is by▪ d Hebr. 5.1.6. Hebr. 9.11. christ abolished, and for the second it is of antichrist, and therefore we have nothing to do with it. Such aught to have e Eze. 44.10.12.13. jerem. 23. Hebr. 5 4. no place in our Church, neither are they ministers of Christ, sent to preach his Gospel, but priests of the Pope to sacrifice for the quick and the dead, that is, to tread under their feet the blood of Christ. Such ought not to have place amongst us, as the scriptures manifestly teach. Besides that we never read in the new Testament, that this word Priest, as touching office, is used in the good part. Answer. I know not what you mean by the half communion, I find no such word in the Communion book: If you mean the communion in one kind, you speak untruly and slanderously of the book, and of this whole Church: If you mean the scriptures and prayers appoinpointed to be read when there is no communion, then do you unjustly liken them to the commemoration of the Mass, being most fruitful scriptures, & godly prayers. The name of Priest need not be so odious unto you as you would seem to make it. I suppose it cometh of this word Presbyter, and not of Sacerdos, and then the matter is not great. The Priest or priests that translated this book, be not so scornfully to be taunted: I think some of them have ended their lives in the fire, and all of them singular both in life, religion, and learning: Speak not so contemptuously of so worthy men: utter not your haughty stomachs with so spiteful words towards your superiors and betters, lest you prove yourselves to be in the number of those, of whom Saint Paul speaketh. 2. Tim. 3. use. 2.3.4.5. and judas in his epistle use. 8. It is true that the priesthood of the old law is abolished, but the place of Scripture noted in your margin proveth it not. For hebrews. 5. Paul doth show why the high Priest was ordained, and what were his offices: But he speaketh nothing of the abolishing of the Priesthood. I muse what you mean thus unnecessarily to paint your margin, and that with so little judgement and less discretion. The ninth to the hebrews is some thing to the purpose, but needless. Touching popish Priests (as you call them) whether they aught to have any place in our Church or not, I have spoken before, where I have also answered your marginal notes concerning that matter. You far overshot yourself in my opinion, when you set it down, that you never read in the new Testament this word Priest, touching office to be used in good part. What say you to the fourth to the hebrews? use. 14. Seeing then that we have a great high priest which is entered into heaven jesus Christ, etc. And use. 15. For we have not a high priest which can not be touched with the feeling of our infirmities, but. etc. And chap. 5. use. 6. Thou art a priest for ever. etc. And apocalypse 5. 1. Peter. 2. But what should I trouble you with a tedious heaping up of Scriptures? Show me one place in this Epistle, yea in the whole new Testament where this word priest is taken in evil part, touching office. Truly either you are far deceived, or else my understanding faileth me. I condemn that office and institution of sacrificing for the quick and the dead with you, and I know it is condemned in the scriptures manifestly, and namely in the ninth and tenth to the hebrews. Admonition. Sixthly, in this book three or four are allowed for a fit number to receive the Communion, and the Priest alone together with one more, or with the sick man alone, may in time of necessity, that is, when there is any common plague, or in time of other visitation, minister it to the sick man, and if he require it, it may not be denied. This is not I am sure, like in effect to a private Mass: that Scripture f Mat. 26.27. Mar. 14.23 drink ye all of this, maketh not against this, and private Communion, is not against the Scriptures. Answer. How untruly these men charge the church with private communions, I have showed before. The place of scripture here alleged, to prove the three or four be not a sufficient number to communicate is this, drink ye all of this. Matth. 26. Mark. 14. Which may as well be applied to prove that ten, twenty, forty, is no sufficient number: I know not what your meaning is, except you think no number sufficient, unless all do communicate together, because Chryst said, Drink ye all. This text proveth that all aught to be partakers of the lords cup, but it doth not determine any certain number of communicantes. I know there be some of the old fathers, as Basilius Magnus, which would not have fewer communicants than twelve. But of the number of Communicantes there is nothing determined in Scripture, neither is it material so that there be a number, that it may be a communion. Admonition. The seventh. And as for private baptism, that will abide the touchstone. g Mat. 28.19. Go ye saith Christ, and teach, baptizing them. etc. Now teaching is divorced from communions and sacraments. They may go alone without doctrine. Women that may h 1. Cor. 14.34. 1. Tim. 2.11. not speak in a congregation, may yet in time of necessity minister the sacrament of Baptism, and that in a private house. And yet this is not to tie necessity of salvation to the sacraments, nor to nousell men up in that opinion. This is agreeable with the scriptures, and therefore when they bring the baptised child they are received with this special commendation: I certify you, that you have done well and according to due order. etc. But now we speak in good earnest, when they answer this, let them tell us how this gear agreeth with the scriptures, and whether it be not repugnant, or against the word of God? Answer. Of private Baptism I have spoken before, here is nothing alleged against it, but the. 28. of Math. Go ye and teach, baptizing them. etc. which text doth prove, that it was a portion of the Apostles office to baptize, but in what place, at what time, how many at once, is not there prescribed, and therefore private Baptism may abide this touchstone for any thing that I see to the contrary. You say untruly when you do affirm, that teaching in this Church is divorced from communions and sacraments, but such forged slanderous speeches be usual to you. Of this matter also I have spoken in the former part. You say, women that may not speak in a congregation, may yet in time of necessity minister the sacrament of Baptism, and that in a private house. And to prove that women may not speak in a congregation you quote. 1. Co. 14. 1. Tim. 2. whereas you should rather have proved, that women may not in time of necessity minister baptism, for that is the question, and not the other. But hereof I have also spoken my opinion before. Women may speak in the congregation, if necessary occasion do require, as master Caluine teacheth in his Institutions chap. 13. secti. 32. And yet (you say) this is not to tie necessity of salvation to the Sacraments: nor to nousell men up in that opinion, no surely, no more than it is to teach, that children aught to be baptised, and not to tarry until such time as they be able to answer for themselves. You should have proved this to be repugnant to the Scriptures, because you say it is, and therefore you refuse to subscribe. When you set down the Scriptures to the which it repugneth, if it fall out so in deed, you shall have me a conformable adversary: I will say with Saint Augustine, Errare possum, haereticus esse nolo: and I would to God you could learn that lesson. Admonition. The eight. The public Baptism, that also is full of childish and superstitious toys. First in their prayer they say, that God by the Baptism of his son jesus Christ, did sanctify the flood jordane, and all other waters, to the mystical washing away of sin, attributing that to the sign which is i 1. john. 1.7. Act. 20.28. Rom. 3.24. proper to the work of God in the blood of Christ, as though virtue were in water to wash away sins. secondly, they require a promise of the Godfathers and godmothers, (as they term them) which is not in k Rome 7.15.18 21. Rom. 9.16. their powers to perform. thirdly, they profane holy Baptism, in toying foolishly, for that they ask questions of an infant, which can not answer, and speak unto them, as was wont to be spoken unto men, and unto such as being converted, answered for themselves, and were baptized. Which is but a mockery l Galath. 6.7. of God, and therefore against the holy Scriptures. Fourthly, they do superstitiously and wickedly institute a new Sacrament, which is proper to Christ only, marking the child in the forehead with a Cross, in token that hereafter he shall not be ashamed to confess the faith of Christ. We have made mention before of that wicked divorce of the word and Sacraments. We say nothing of those that are admitted to be witnesses, what ill choice there is made of them, how convenient it were, seeing the children of the faithful only are to be baptized, that the father should and might, if conveniently, offer and present his child to be baptized, making an open confession of that faith, wherein he would have his child baptized, and how this is used in well ordered Churches. Answer. The superstitious toys you find in public Baptism be these. First, that in our prayer we say, that God by the baptism of his son jesus christ, did sanctify the flood jordan and all other waters, to the mystical washing away of sin. The second is, that we require a promise of the godfathers and godmothers, which is not in their powers to perform. The third, that we ask questions of Infants, which can not answer and speak. etc. The fourth, that we mark the child in the forehead with a cross, making thereby a new sacrament. etc. The fifth, that we make an evil choice of those that are to be admitted witnesses. etc. By the first you say, that we attribute to the sign that which is proper to the work of god in the blood of Chryst, as though virtue were in water to wash away sin. You know very well that we teach far otherwise, and that it is a certain and true doctrine of all such as do profess the Gospel, that the outward signs of the sacrament, do not contain in them grace, neither yet that the grace of God is of necessity tied unto them, but only that they be seals of God's promises, notes of Christianity, testimonies and effectual signs of the grace of God, and of our redemption in christ jesus, by the which the spirit of God doth invisibly work in us, not only the increase of faith, but confirmation also. You understand likewise, that this difference there is betwixt these external elements, being selected to be sacramental signs (that is, betwixt water in baptism, and common water, bread and wine in the Eucharist, and usual bread and wine) that these now be sacraments, sanctified to an other use, to a spiritual use, to the nourishing of faith, and feeding of the soul, to be instruments of the holy ghost, by the which as by instruments we be fed to eternal life. Furthermore, you can not be ignorant, that whosoever contemneth these external signs, and refuseth them, can not be a member of Chryst, neither yet saved. Last of all you have learned, that there is such a similitude betwixt the signs, and the thing signified, that they are not only in Scripture usually called by the names of those things whereof they be Sacraments (as bread the body of Chryst, and water regeneration) but also that the contumely or contempt done to the one, doth redound to the other, that is, the contempt of the signs, is the contempt of the things signified, and therefore S. Paul saith. 1. Cor. 11. He that eateth and drinketh unworthily, eateth and drinketh his own damnation. Non dijudicans corpus domini. And Christ, john. 3. Except a man be borne of water and the spirit, he can not enter into the kingdom of heaven. These things being considered, it is no superstitious toy, but a godly and true saying, that christ hath sanctified all waters (used in baptizing) to the mystical washing away of sin, not ascribing, or attributing washing away of sin to the external element, any otherwise, than instrumentally, or in any other respect than for the similitude that Sacraments have with the things whereof they be Sacraments: for we know that wicked men may receive these external signs, and yet remain the members of Satan. It is certainly true, that the mystical washing away of sin is proper to the work of God in the blood of Christ, and for that purpose you might have alleged much more plainer & director places of scripture than most of these which you have noted in your margin: but I think your meaning is not therefore to contemn the outward signs and sacraments, as the heretics called Messalians did. The second thing you mislike, is that we require a promise of the godfathers and godmothers, which is not in their powers to perform: to this cavillation I have answered before, and have declared, both out of Dionysius Areopagita, and August. why they answer so in the infant's name, and why they make that promise, which I think they perform sufficiently, if they pretermit nothing that lieth in them to the performance thereof: and so saith Dionysius, for such promises are not made absolutely, but quantum in nobis est. To prove that it is not in the godfathers to perform that which they promise', you quote the saying of saint Paul to the Rom. cap. 7. use. 15. I allow no that which I do, for what I would that I do not, but what I hate that I do. And use. 18. For I know that in me, that is, in my flesh, dwelleth no good thing, for to will is present with me, but I find no means. etc. And. use. 21. I find then by the la, that when I would do good, evil is present with me. In all these places the Apostle declareth, that infirmities remain, even in the faithful, by reason of the flesh, and that they can not come to such perfection in this life, as they do desire. But how do these places prove that godfathers are not able to perform that which they promise' for the infant? truly these proofs are too far fetched for my understanding. In the ninth to the Romans, the Apostle saith: That it is not in him that willeth, nor in him that runneth, but in God that showeth mercy. In the which words he showeth that the cause of our election, is not in ourselves, but in the mercy of god. But what is this to the promise of godfathers made at the baptizing of infants? if you would have a man to promise' nothing, but that which is in his power to perform, then must you simply condemn all promises made by man: for there is nothing in his power to perform, not not moving of his foot, not coming to dinner or supper. etc. Therefore as all other promises be made with these secret conditions, if God will, so much as lieth in me, to the uttermost of my power, if I live. etc. so is the promise in baptism made by the godfathers likewise. To the third superstitious toy (as you call it) that is, the questions demanded of the Infant at the time of baptism, I have also answered out of saint Augustine, in the first part: where it may also appear that this manner of questioning was used in the baptizing of infants long before Augustine's time, for Dionysius Areopagita maketh mention of them in like manner. To prove that this questioning with the infant, is a mocking of God, you quote Galath. 6. use. 7. Be not deceived, God is not mocked, for whatsoever a man soweth, that shall he reap. Paul in this place taketh away excuses, which worldlings use to make for not nourishing their Pastors, for no feigned excuse will serve, because God is not mocked: But what is this to be questioning with infants? how followeth this? God is not mocked, Ergo he that questioneth with infants, mocketh God. Truly you mock God, when you so dally with his scriptures, and seek rather the glory of quoting of many places of scripture, than the true applying of any one. Concerning the fourth toy, that is, crossing the child in the forehead, which you call wicked and superstitious, I have before declared master Bucers' opinion: It may be left, and it hath been used in the primative Church, and may be so still, without either superstition or wickedness: neither doth it any more make a sacrament (because it is in token that hereafter he shall not be ashamed to confess Christ crucified) than your sitting doth at the Communion in token of rest, that is, a full finishing through Chryst of the ceremonial law. etc. I think you know that every ceremony betokening some thing, is not by and by a sacrament, and therefore here is as yet no wicked divorce of the word and sacraments, except it be made by you. Touching the last, which you rethorically say you will speak nothing of, that is, the evil choice of witnesses, I think in part it is true, but you speak that without the book, and therefore without my compass of defence. For I mean not to take upon me the defence of any abuse within the book, (if there be any) much less without the book. But I know not whereto this tendeth that followeth, that is, How convenient it were, seeing that the children of the faithful only are to be baptized etc. Do ye not comprehend those under the name of faithful which be baptized? For else it passeth man's understanding, to know who be faithful in deed, because the unbelievers may make a confession of faith in words: And in this world it cannot certainly by man be determined, who among Christians be faithful, who be unfaithful. I pray you answer me this one question: If a child be found, whose father and mother be unknown (as it hath happened sometimes in our remembrance) will you not baptize it, because the parents be not forth coming to make a confession of their faith? or because the sound faith of the parents is unknown? But hereof I have spoken in another place. Admonition. The ninth. As for matrimony that also hath corruptions to many, it was wont to be counted a sacrament, and therefore they use yet a sacramental sign, to which they attribute the virtue of wedlock. I mean the wedding ring, which they foully abuse, and dally withal, in taking it up and laying it down: In putting it on, they abuse the name of the Trinity, they make the new married man according to the Popish form, to make an idol of his wife, saying, with this ring I thee wed, with my body I thee worship. etc. And because in popery no holy action may be done without a mass, they enjoin the married persons to receive the Communion, (as they do their bishops and priests when they are made) etc. Other petty things out of the book we speak not of, Abuses accidental. as that women, contrary m 1. Cor. 11.5. to the rule of the Apostle, come, and are suffered to come bareheaded with bagpipes & fiddlers before them, to disturb the congregation, and that they must come in at the great door of the church, else all is marred. Answer. The first thing you mislike in matrimony is the ring, which you call a sacramental sign, and untruly say that we attribute the virtue of wedlock thereunto: I know it is not material whether the ring be used or not, for it is not of the substance of matrimony, neither yet a sacramental sign, no more than sitting at Communion is, but only a ceremony, of the which, Master Bucer (writing his judgement upon the first Communion book set out in the time of King Edward) saith on this sort: Subijeitur alius ritus, ut annulum. etc. There is another rite and ceremony used, that the bridegroom should lay upon the book the ring, or any other sign or token of wedlock, be it gold or silver which he will give to his wife, and from thence the minister taking it, doth deliver it to the bridegroom, and he delivereth the same to the bride, with a prescript form of words contained in the book: this ceremony is very profitable, if the people be made to understand what is thereby signified: as that the ring and other things first laid upon the book, and afterwards by the minister given to the bridegroom to be delivered to the bride, do signify that we aught to offer all that we have to God before we use them, and to acknowledge that we do receive them at his hand, to be used to his glory. The putting of the ring upon the fourth finger of the woman's left hand, to the which as it is said there cometh a synewe or string from the heart, doth signify that the heart of the wife aught to be united to her husband, and the roundness of the ring doth signify, that the wife aught to be joined to her husband with a perpetual band of love, as the ring itself is without end. Hitherto Master Bucer. The second thing you reprove is, because (say you) we make the married man (according to the papistical form) to make an Idol of his wife, saying, with my body I thee worship etc. And yet S. Peter .1. epist. cap. 3. speaking to the husbands saith. Likewise ye husbands devil with them as men of knowledge, giving honour unto the woman. etc. S. Peter would have the man to give honour unto his wife, & yet his meaning is not that a man should make an Idol of his wife. Last of all you like not that the married persons should be enjoined to receive the Communion. Truly I marvel what you mean, so wickedly to revile so godly, and so holy a law. Well, I will only set down Master Bucers' judgement of this thing also in the book before of me recited: his words be these, Est & illud admodum pie ordinatum, ut novi coninges una quoque de mensa Domini communicent, nam non nisi in Christo Domino debent christiani inter se matrimonio iungi. That is also godly ordained, that the new married folks should receive the Communion, for Christians aught not to be joined by matrimony, but in Christ the Lord. Other petty things (you say) out of the book, which you call in the margin abuses accidental, as women to come bareheaded, bagpipes, fiddlers, coming in at the great door. etc. you will not speak of: Truly neither will I speak of them, because being out of that book and mere trifles, they are not within my compass. But in the mean time, this is a sore reason: The ring is used in matrimony, the man saith to his wife, with my body I thee worship, the new married persons receive the Communion together: therefore you will not subscribe to the book of common prayers. But this argument cannot be answered: women come to the Church bareheaded, with bagpipes and fiddlers, at the great door of the Church, and these things be not in the book, therefore you will not subscribe to the book. Admonition. The tenth. As for confirmation, as they use it, by the Bishop alone to them that lack both discretion and faith, it is superstitious and not agreeable to the word of God, but popish and peevish. We speak not of other toys used in it, and how far it differeth, and is degenerated from the first institution, they themselves that are learned can witness. Answer. Confirmation as it is now used, is most profitable, without all manner of superstition, most agreeable to the word of God, and in all points differing from the Papistical manner of confirming children. But arrogancy maketh you so peevish, that you can like nothing be it never so good. Admonition. The eleventh. They appoint a prescript kind of service to bury the dead: and that which is the duty of every christian, they tie alone to the minister, whereby prayer for the dead is maintained, and partly gathered out of some of the prayers, where they pray that we with this our brother, and all other departed in the true faith of thy holy name, may have our perfect consummation and bliss, both in body and soul. We say nothing of the threefoulde peal, because that it is rather licenced by injunction, than commanded in the book, nor of their strange mourning, by changing their garments, which if it be not hypocritical, yet it is superstitious and heathenish, because it is used only of custom: nor of burial sermons, which are put in place of trentals, whereout spring many abuses, and therefore in the best reformed Churches are removed. As for the superstitions used both in country and City, for the place of burial, which way they must lie, how they must be fetched to Church the minister meeting them at church style with surplice, with a company of greedy Clarks, that a cross white or black must be set upon the dead corpse, that bread must be given to the poor, & offerings in burial time used, & cakes sent abroad to friends, because these are rather used of custom and superstition than by the authority of the book. Small commandment will serve for the accomplishing of such things. But great charge will hardly bring the lest good thing to pass, and therefore all is let alone, and the people as blind and as ignorant, as ever they were. God be merciful unto us. Answer. It is true that we have a prescript kind of service to bury the dead, and that we appoint that office to the minister, and what have you in the whole scripture against this? or who ever hath found fault with either of these two things (I mean prescript service to bury the dead, & the minister to execute that office) but you alone? or when was it ever heretofore reproved by any, but even by yourselves now of late? You say, that thereby prayer for the dead is maintained as may partly be gathered out of some of the prayers, where we pray, that we with this our brother, & other departed in the true faith of thy holy name. etc. You know full well what our doctrine is concerning prayer for the dead, & you aught not thus boldly to utter a manifest untruth, for in so doing you do but bewray your sinister affection. How prove you, that a prescript form of service for burying the dead, and the minister only to bury them, doth maintain prayer for the dead? when you have showed your reason, you shall hear my answer. In saying that these words gathered out of some of the prayers, that we with this our brother etc. import prayer for the dead, you do but quarrel: when we say that we with Abraham, Isaac, and jacob may reign in thy kingdom, do we pray for Abraham, Isaac, and jacob, or rather wish ourselves to be where they are? In the like manner when we say, that we with this our brother, and all other departed in the true faith of thy holy name, may have our perfect consummation and bliss both in body and soul, we pray not for our brother and other that be departed in the true faith, but we pray for ourselves, that we may have our perfect consummation and bliss as we are sure those shall have which die in the true faith. Now weigh this reason, there is a prescript form of burying the dead, & it is made a portion of the ministers office, therefore you will not subscribe to the Communion book. The threefold peal, mourning apparel, burial sermons, the place of burial, which way they must lie, how they must be fetched to the Church, a cross white or black set upon the dead corpse, bread given to the poor, offerings in burial time used, cakes sent abroad to friends, you confess not to be contained within the book, and so you ease me of some labour. But yet of mourning apparel, and burial sermons, give me leave to speak a little. It is no good reason to say, that because mourning apparel is only used of custom, therefore it is superstitious & heathenish: many things be used of custom which be neither superstitious nor heathenish, as to receive the Communion before dinner, to celebrated the Lords day on the sunday, not on the saturday, to preach in pulpits, & such like. Mourning apparel is of great antiquity, (as you know) and I think it is no matter of religion, but of civility and order. If any man put religion in it, than no doubt it is superstitious. But wherein have funeral sermons offended you? or with what face of brass dare you liken them to trenfalls? What similitude is there betwixt a godly sermon and the wicked mass? In what one point are they like? or how dare you condemn such sermons, being then most necessary and most profitable? what? is there a more fit time to entreat of the mortality of man, and shortness of his days, of the vanity of this world, of the uncertainty of riches, of the resurrection, of the judgement to come, of eternal life, and of everlasting death, and of infinite other most necessary points, than that wherein we have a present example before our eyes? When is there a more meet time to beat down trentals, sacrificing for the dead, prayers for the dead, purgatory, and such like, than that wherein they were accustomed to be most used? surely there is as much difference betwixt our funeral sermons, and the Papistical masses and trentals, as there is betwixt cold and hot, black and white, light and darkness, truth and lies, heaven and hell. But belike there is some other private cause, that maketh you to reject funeral sermons. You say that in the best reformed Churches they are removed: I think you say not truly, (and I am sure that Master Caluine doth very well like and allow of them, as appeareth in the form of common prayers used of the English Church in Geneva, and by him allowed.) But if it be so, I tell you plainly, for my part I like not that reformation, except there be weightier reasons than either you use, or I can perceive. I am sure that in ancient Churches of long time they have been used, and the same you may see in the most ancient and best learned fathers. Touching the place of burial, I muse what you mean to mislike of it, seeing there hath always been an appointed place for the same, even from Abraham to this day. Other things that you mention be but trifles, and some of them I think both is, and may be used without superstition, or any kind of religious opinion: But these be not in the book, and therefore no cause why you should disallow of the book for them. Admonition. The twelfth. Churching of women after child birth, smelleth of jewish purification: their other rites and custom in their lying in, and coming to Church is foolish & superstitious, as it is used. She must lie in with a white sheet upon her bed, and come covered with a veil, as ashamed of some folly. She must offer, but these are matters of custom, and not in the book: But this Psalm (as is noted before) is childishly abused, o Psalm. 12. ●● I have lifted up mine eyes unto the hills, from whence cometh my help. The sun shall not burn thee by day, nor the moon by night. They pray that all men may be saved, and that they may be delivered from thundering & tempest when no danger is nigh: that they sing, Benedictus, Nunc dimittis & Magnificat, we know not to what purpose, except some of them were ready to die, or except they would celebrated the memory of the virgin, and john Baptist. etc. Thus they profane the holy sripture. Answer. Of the churching of women, I have spoken before, and also of the .121. Psalm, I have lifted up mine eyes to the hills. etc. For their lying in, I can say little, I am not skilful in women's matters, neither is it in the book, no more is her white sheet, nor his veil: let the women themselves answer these matters. You say, we pray that all men may be saved, we do so in deed, and what can you allege why we should not so do? Saint Paul .1. Timoth. 2. saith, I exhort therefore, that first of all supplications, prayers, intercessions, and giving of thanks be made for all men. etc. And adding the reason, he saith, For this is good and acceptable in the sight of God our saviour, who will that all men shall be saved, and come unto the knowledge of the truth. The Apostle doth here will us in plain words to pray for all men, even that they may be saved, for thereunto tend the words following. You mislike also that we should pray to be delivered from thundering and tempest, when there is no danger nigh. You broche many strange opinions: may not we pray to be delivered from perils and dangers, except they be present and known to be at hand? where find you that? christ teacheth us to say in our daily prayer, Libera nos à malo, deliver us from evil. What know we when there is any danger of thundering and lightning? have we not examples of divers that have suddenly perished with the same? Is it not therefore necessary to pray for deliverance from thunder and lightning, aswell as from other dangers, though they be not present? Well, men may see whereunto this gear tendeth, if they be not blind. Benedictus also, Nuns dimittis, and Magnificat, be great motes in your eyes, but you show no reason worthy to be answered: only in derision you say, except some of them were ready to die, or would celebrated the memory of the Virgin, or john Baptist. As though these Hymns or Psalms were not profitable for all men, as the rest of the holy Scripture is, but these especially, because they contain the mystery of our salvation, and the praise of God for the same. By this your reason we may not use any of the Psalms, until we be in like case as David was, or other, when they were first made. But I think now the time is come when those shall correct magnificat, qui nesciunt quid significat. Truly this your doing is a mere profanation of holy scriptures. Admonition. The thirteenth. In all their order of service p 1. Co. 14. 1● there is no edification according to the rule of the Apostle, but confusion. They toss the Psalms in most places like tennis balls, the people some standing, some walking, some talking, some reading, some praying by themselves attend not to the minister. He again posteth it over as fast as he can gallop: for either he hath two places to serve, or else there are some * Games of Sodom. games to be played in the after noon, as lying for the Whetstone, heathenish dancing for the ring, a Bear or a Bull to be baited, or else jacke an apes to ride on horse back, or an Interlude to be played, and if no place else can be gotten, it must be done in the church. etc. Now the people sit, now they stand up: when the old testament is read or the lessons, they make no reverence, but when the Gospel cometh, than they * Standing at the Gospel came from Anastatius the Pope in An. 404. all stand up. For why, they think that to be of greatest authority, and are ignorant that the scriptures came from one spirit. When jesus is named then off goeth the cap, and down goeth the knees, with such a scraping on the ground, that they can not hear a good while after, so that the word is hindered, but when any other names of God are mentioned, they make no courtesy at all, as though the names of God were not equal, or as though all reverence ought to be given to the syllables. We speak not of ringing, when Matins is done, and * Accidental abuses. other abuses incident: because we shall be answered, that by the book they are not maintained, only we desire to have a book to reform it. As for Organs and curious singing, though they be proper to popish dens, I mean to Cathedral churches, yet some others also must have them. The Queen's Chapel, and these Churches must be patterns and precedents to the people of all superstitions. Answer. This is a slanderous untruth. And the .1. Cor. 14. abused to confirm it. Whatsoever S. Paul requireth in that place, is used in that book of Service: for first, the whole service is in a tongue known (as S. Paul there requireth) that the people may understand, and say, Amen. Then are the Scriptures read, the Sacraments ministered according to Christ's own institution, those that be godly disposed persons know what a manifest untruth this is that you here utter. But mad men, women, and children, must have their words. If by tossing of Psalms, you mean the singing of them alternatim, then do you disallow that which is both commendable, and of great antiquity, as it appeareth in an Epistle that Basilius Magnus did writ to the ministers in Neocesaria, where he showeth the self same order of singing Psalms to be then used in the church, that we use at this day. If by tossing of Psalms like tennyse balls, you mean the over hasty reading or singing of them, it is in deed to be misliked: but it is no part of the book, and therefore no cause why you should abstain from subscribing to it. Walking, talking, reading, private praying of the people in time of Common prayers, serving of two cures, games played in the afternoon on the Sabbath day: as lying for the whetstone. etc. be faults worthy of punishment, where they be used, but they are not within the contents of the book, & they are here recited out of place, & to no purpose. This is very malicious and undiscrete dealing, to burden the common order with such faults, which by the malice of men are grown in use, and are of all good men misliked. So you might have burdened Saint Paul and other preachers, with the faults of the Churches of Corinth and galatians, and the residue of the Apostles, with the superstitions of the jews converted in the primitive Church, and all good rulers with such faults as corruption of time breedeth. Standing or sitting at this time or that time is indifferent, and therefore may both be well used and abused also. Kneeling at the name of jesus is of the like nature, ringing when mat●ins is done (as you term it) curious singing, organs▪ etc. All these be without the book, and therefore without discretion alleged as a reason why you will not subscribe to the book. Here it pleaseth you to call Cathedral Churches, Popish dens. As hap is, your words are no slander. But this brag I will make of Cathedral Churches, and such as be now in them, I will offer unto you a dose in cathedral Churches in England (which I myself do know) the worst whereof in learning shall encounter with all Papists, Puritans, Anabaptists, and what other sects soever in England, for the defence of religion now professed, either by word or writing. Without arrogancy be it spoken, I think there was never time wherein these churches were better furnished with wise, learned, and godly men, than they be at this day. I speak not this boastingly, but to God's glory, the honour of the Prince, the comfort of the godly, and the shame of slanderous Papists, and disdainful schismatics. Your slanderous speech of the queens majesties chapel, which you also say to be a pattern and precedent to the people of all superstitions, is rather severely to be punished, than with words to be confuted. Admonition. The fourteenth. Their pontifical (which is annexed to the book of Common prayer, and whereunto subscribing to the Articles, we must subscribe also) whereby they consecrated Bishops, make ministers and Deacons, is nothing else but a thing word for word, drawn out of the Pope's pontifical, wherein he showeth himself to be Antichrist most lively. And q Luc. 22.25 26 1. Pet. 5 3.4.5. Matth. 20.25.26. Mat. 23.8.11.12. Gal. 2.6. Hebr. 5.4. Luke. 16.25. Ezech. 34.4. 1 Cor. 1.24. as the names of archbishops, Archdeacon's, lord Bishops, chancellors. etc. are drawn out of the Pope's shop, together with their offices: So the government which they use, by the life of the Pope, which is the Canon law, is Antichristian and devilish, and contrary to the Scriptures. And as safely may we by the warrant of God's word subscribe to allow the dominion of the Pope, universally to reign over the Church of God, as of an Archbishop over an whole province, or a Lordbishop over a diocese, which containeth many shires and parishes. For the dominion that they exercise, the Archbishop above them, and they above the rest of their brethren, is unlawful, and expressly forbidden by the word of God. Answer. Now that you have spit out all your poison against the Communion book, and poured down all your reasons, you come to the Pontifical as you term it, that is the book containing the order and manner of making of ministers etc. this book (you say) is word for word drawn out of the Pope's pontifical etc. Surely if those things which were good in the Pope's pontifical, and either contained in the scripture, or well used before in the ancient Church, or well prescribed by general counsels, be also in our Pontifical, our pontifical is never the worse for having of them: for if the thing itself be good & profitable, it forceth not from whom it was taken, or of whom it was used, so that now it be rightly used. But it is most false & untrue, that the book of ordering ministers & Deacons etc. now used, is word for word drawn out of the Pope's pontifical, being almost in no point correspondent to the same, as you might have seen, if you had compared them together. But ignorance & rashness, drives you into many errors. Both of the names, and also of the offices of archbishops, archdeacons, Lorde-bishops▪ etc. I have spoken before sufficiently, and fully answered these places quoted in this margin: saving the .2. to the Galathi. the .5. to the Hebrews, Ezech. 34. 2. Cor. 1. for these places have been found out since and thought meet now to be alleged, but how discreetly by emmination it will appear. The words of the Apostle to the Gala. 2. use. 6. be these. And of them which seemed to be great I was not taught (what they were in time passed, it maketh no matter to me, God accepteth no man's person) nevertheless they that are the chief, did communicate nothing with me. The Apostle in these words doth declare, that he received not the gospel which he preached, of men, not not of the Apostles, but of jesus Christ, and that the Gospel preached by him, aught to be no less credited, than the Gospel preached by them. So that in those words he declareth that the truth of the doctrine doth not depend of any man's person. He speaketh nothing against superiority quoad ordinem, concerning order, but doth rather acknowledge it, for he saith, they that are the chief. etc. But it is true that master Caluin noteth on this place: Hic non est certamen ambitionis, quia nequaquam de personis agitur. The contention is not for ambition, for it is not understanded of the persons. Now I pray you consider this argument, Paul received the Gospel that he preached, not of the Apostles, but of Christ, or the Gospel preached by Paul is equivalent with the Gospel preached by other of the Apostles: therefore the names of archbishops, Archdeacon's▪ etc. are drawn out of the Pope's shop together with their offices, or this, Paul saith, that they that were the chief did communicate nothing with him: Ergo, the names and offices of Archbishops be taken out of the Pope's shop. The words in the .5. to the Herues .4. use, be these: And no man taketh this honour to himself, but he that is called of God as was Aaron. The Apostle here showeth, that Christ was a lawful Priest, because he was thereunto called by God as Aaron was. What is this to Archbishops. etc. This place teacheth, that no man ought to intrude himself to any function, except he be thereunto called by God. But what maketh this against any lawful function or authority? or what conclusion call you this? Christ did not take unto him that office whereunto he was not called, or no man must take upon him that whereunto he is not called: Ergo archbishops etc. and their offices came out of the Pope's shop. You should first prove that which aught to be your minor. In the .16. of Luke use. 25. it is thus written, but Abraham said, son remember that thou in thy life time receivedst thy pleasures, and likewise Lazarus pains: now therefore is he comforted, and thou art tormented. The rich glutton in his life received pleasure, and therefore was after in hell tormented, Lazarus received pains, and after was comforted. Therefore Archbishops. etc. and their offices come out of the Pope's shop. These fellows neither care for mayor, minor, nor conclusion, so they say some thing, and vainly paint their margin with shamefully abusing the Scriptures. The words of Ezech. chap. 34. use. 4. be these: The weak have ye not strengthened, the sick have ye not healed, neither have you bound up the broken. etc. In the which place the Prophet speaketh against such Kings, magistrates, and rulers, as despise the people of God, and use themselves cruelly towards them: this doth as well condemn kings and magistrates, as it doth archbishops, although in deed it condemneth no office or superiority, but the abuse of the same, that is the man abusing the office, and not the office itself. In the .2. Cor. 1. use. 24. the Apostle speaketh thus unto them. Not that we have dominion over your faith, but we are helpers of your joy, for by faith you stand. S. Paul here saith, that he hath no authority to altar true religion, or to rule over their consciences: but how proveth this, that archbishops. etc. came out of the Pope's shop? Paul saith that he had no power over the consciences of the Corinthians: therefore archbishops. etc. and their offices were drawn out of the Pope's shop. If you had been more studious when you were a Sophister (if ever you were any) you would have learned better to frame an Argument, and have had better judgement in the sequel of the same. If you had not troubled your margin with these quotations, you had less uttered your folly. So much of the Cannon law as is contrary to the Scriptures, is Antichristian and devilish: but there be divers Canons in it, very good and profitable, which may well be retained. Good laws may be borrowed even of Turks, & heathenish idolaters: and why not of Papists also? I have told you before, that the thing itself is to be considered, not the inventor: if it be good and profitable, it may be used, whosoever did invent it. In that you say, That you may as safely by the warrant of God's word subscribe to allow the dominion of the Pope universally to reign over the church of God, as of an Archbishop over an whole province. etc. You express but your heat, I suppose you think not so: can the Pope as well govern the whole Church as the Archbishop one province, and a lord Bishop one diocese? Is one king as well able to govern the whole world, as he may be to govern one kingdom? or because you can rule one parish well, can you therefore in like manner well govern twenty parishes? Surely an Archbishop may well govern one province, but the Pope can never well govern the whole church. And yet an Archbishop hath not the the charge of government over the whole province generally, but only in certain cases exempted, & therefore may do it more easily. You borrowed these arguments from the very Papists who by the self same reasons, go about to prove the Pope's supremacy, for thus they argue: Among the Israelites there was one high Priest, which had authority over the rest, therefore there must be one high Priest (which is the Pope) over the whole Church of Christ. Master Caluin in his Institutions chap. 8. doth answer this reason on this sort: Quod in una natione fuit utile, id in universum orbem extendere nulla ratio cogit: imo gentis unius & totius orbis long diversa erit ratio. That which is profitable in one nation, can not by any reason be extended to the whole world, for there is great difference betwixt the whole world and one nation. And a little after, Perinde enim est ac si quis contendat, totum mundum à praefecto uno debere regi: quia ager unus non plur● praefectos habeat. It is even as though a man should affirm, that the whole world may be governed of one king, because one field or town hath but one ruler or master. An other of their reasons is this: Peter was the chief among the Apostles, therefore there aught to be one chief over the whole Church. The same master Caluine in the book and chapter before rehearsed, maketh this one answer to that Argument: unus inter Apostolos summus fuit, nempe quia pauci erant numero. Si unus duodecim hominibus praefuit, an propterea sequetur, unum debere centum milibus hominum praefici? There was one chief among the Apostles, because they were but few in number, but if one man rule over twelve, shall it therefore follow that one may rule over a hundred thousand? And a little after, Quod inter paucos valet, non protinus traehendum est ad universum orbem terrarum, ad quem regendum nemo unus sufficit, That which is of force among few, may not by and by be drawn to the whole world, the which no one man can govern▪ Every hive of Bees hath one chief master be, every company of Cranes hath one principal guide, must there be therefore but one be, & one Crane to direct all the Bees and the crane's that be in the whole world? you see therefore how weak this reason is. The rest of this reason I have answered before Admonition. The fifteenth. Again, in that they are honoured with the r Mat. 23.8. etc. joh. 13.15 16. john. 5.44. 2. Cor. 10.16.17.18. titles of kings and great rulers, as Lord, Lords grace, Metropolitan, primate of all England, Honor. etc. it is against the word of God. Moreover, in that they have s Luc. 9 60.61. Luke. 12.14. Rom. 12.7. 1. Tim 6.11. 2. Tim. 2.3.4. civil offices joined to the Ecclesiastical, it is against the word of God. As for an Archbishop to be a Lord precedent, a Lord Bishop to be a County Palatine, a prelate of the Garter, who hath much to do at Saint George's feast when the Bible is carried before the Procession in the Crosses place, Bishop's prisons popish Eugenius the first bringer of them in. a justice of peace, or justice of Quorum, an high Commissioner. etc. And therefore they have their prisons, as Clinks, Gatehouses, Colehouses, towers and Castles, which is also against the Scriptures. This is not to have keys but sword, and plain tokens they are, that they exercise that which they would so fain seem to want, I mean dominion over their brethren. Answer. All this is without the book, and therefore I need not to answer it, no more than you need to abstain from subscribing to the book for things not contained in the book. But I mean a little to examine your places of scripture, to see if you have any better luck in applying of them, than hitherto you have had in others. To prove that it is against the word of God, to honour Bishops with titles of great rulers, as Lord, Lords grace, Metropolitan, primate of all England, honour. etc. (for I do not remember that we call them kings) you first quote Math. 23. which place is very oft by you iterated, and sufficiently by me answered before. In the .13. of john, which you use also for the same purpose, Chryst, after he had washed his disciples feet, took an occasion thereupon to exhort them to humility, which virtue is very necessary in all degrees of men, aswell in rulers and Magistrates, as in inferiors. And therefore that place requireth humility in all, especially in the ministers of the word: but it disalloweth superiority in none. When Chryst addeth and saith, the servant is not greater than his master. etc. he armeth them against persecutions, and willeth them to look for afflictions: for in the .15. chapter he addeth to the same words, If they have persecuted me, they will persecute you also. And to this are archbishops and Lordbyshops aswell subject as other men, examples whereof we have of our own, as Cranmer, Ridley, Hooper. etc. That in the .5. chapter of S. john is not spoken to the Apostles, but to the whole company of jews, in reproof of their vain glory, for so is that place to be understood, else it were altogether unlawful for any man to receive honour, yea even for Princes themselves. To the like purpose tend the words of the Apostle 2. Cor. 10. use. 16.17.18. Surely both the names of archbishops, Lordebyshops, etc. and their offices, may aswell stand with these places of the scripture, as the names & offices of kings, nobles, and any other persons in estimation or dignity. In deed the mother of all heresies and sects, that is, vain glory and arrogancy, in all these places is utterly condemned. But I pray you doth Christ condemn superiority in all those whom he exhorteth to humility? is not humility aswell required in Princes and great rulers, as it is in meaner persons? yes surely, and a great deal more. Wherefore Christ in suppressing ambition, pride, & arrogancy, and exhorting to humility, doth not condemn superiority, neither yet titles of reverence, but requireth humbleness of spirit, & lowliness of mind in all degrees of persons, especially in superiors, whom this virtue doth most adorn: the mightiest and noblest Prince in the world may come nearer this admonition of Christ, than the poorest slave. It is therefore the affection of the mind that Christ here condemneth: not superiority, not titles of honour and dignity: yea he reproveth in this place such haughty & proud stomachs as yours be, which contemn and disdain those whom they aught both in words and deeds, both in titles and subjections to reverence. To prove that civil offices joined to the ecclesiastical, is against the word of God, first you note Luke. 9 v. 60.61. where it is thus written. And jesus said unto him, let the dead bury their dead, but go thou and preach the kingdom of God. Then another said, I will follow thee Lord, but let me first go bid them farewell which are at my house. How conclude you any thing of these places against civil offices in Ecclesiastical persons? Christ's meaning in this place is, to teach us (I mean all Christians) that when he calleth us, we aught not to be hindered from following (and that forthwith) by any excuse of doing duty towards our friends, or respect of worldly commodity, or for fear of any pain or trouble, and this is spoken generally to all Christians, and not alone to any one kind of men. Secondly, for the same purpose you use Luk. 12. use. 14. where Christ speaking to him that said unto him, master bid my brother divide the inheritance with me, answereth on this sort, man, who made me a judge, or a divider over you? Christ came in deed to be judged, and not to judge, he came to work the work of our redemption, not to decide controversies touching lands and possessions. But will you therefore take from Christian men authority to judge? for this example of christ can no more be applied to Bishops, than it may be to kings, because the doings of Christ is a pattern for all christians, and yet christians may judge matters, & decide controversies amongst their brethren. Look .1. Cor. 6. The anabaptists use this text for one of their reasons to condemn magistracy among Christians: and therefore a very learned and late writer in his exposition of this place, writeth thus: Hinc colligitur quantopere insaniant, qui ex hoc loco magistratum inter Christianos damnant, nam Christus non argumentatur à re ipsa, tanquam profana sit, sed à vocatione sua, quod missus sit in alium finem, tamet si res erat per se satis sancta & pia. Hereof it may be gathered how greatly they dote, which condemn magistrates amongst Christians by this place, for Christ doth not reason of the thing itself, as though it were profane, but of his own vocation, because he was sent to another end, although the thing of itself is holy and good. In the third place you allege. Rom. 12. use. 7. He that hath an office, let him wait on his office, or he that teacheth on teaching. What is this to the purpose? He that hath an office must attend upon his office, & he that teacheth on teaching, therefore Bishops may not have civil offices? The office of a Bishop is as well to govern by discipline, as by preaching: this is a very simple argument. Fourthly, you cite the .1. Timo. 6. use. 11. But thou, O man of God flee these things, and follow after righteousness, godliness, faith, love, patience and meekness. Truly, I think you dote, or else dream, your applications of scripture be so strange. What speaketh Paul here against civil offices in Ecclesiastical persons? be only willeth them in the person of Timothy to flee covetousness, and to follow righteousness. etc. The last text here quoted is the second to Timoth. 2. use. 3.4. Thou therefore suffer affliction as a good soldier of jesus Chryst, no man that warreth entangleth himself with the affairs of this life, because he would please him that hath chosen him to be a soldier. This latter sentence is general, and pertaineth to all men. The meaning is this, whosoever would be a soldier under Chryst, must leave all worldly things, and follow him. It speaketh nothing either of civil or ecclesiastical offices. For if you will know what he there meaneth by the affairs of this life, hear what master Caluine saith, writing upon that place: Per negotia vita intel●igit fam●liae administrandae curam, & ordinarias occupationes. By the affairs of this life he understandeth the care of governing his family, and other ordinary business. If you will learn how this place is to be applied, the same master Caluine teacheth you likewise in these words following: Nunc applicanda est comparatio ad rem praesentem, quod quisquis vult sub Christo militare, debet relictis omnibus munditricis & avocamentis se illi totum suaque studia addicere. Now this comparison is to be applied to the present purpose, that whosoever will play the warrior under Chryst, leaving all worldly matters and impediments, must give himself wholly unto him. This therefore is general, and pertaineth to all Christians, but chief and especially to the ministers of the word, who may not occupy themselves in worldly business, as other men do, that is, they must not be merchants, husbandmen, crafts men, or hinder their vocation with such like worldly affairs. As for such civil offices as be committed to them, they be rather helps to their vocation, than impediments: for the office of a justice of peace, of an high Commissioner, and such like, is to punish vice and iniquity, to see good order kept in the common wealth, aswell in matters touching religion, as other common and public business. Wherefore as these offices be not mere civil, but partly ecclesiastical and be for discipline and correction of sins: so in my opinion they be most meet to be committed to some of the wisest and best of the Clergy, to the end that such as by the word will not, by convenient discipline may be compelled to do their duties. Neither are such offices to be accounted worldly affairs, but rather heavenly and spiritual, for as much as they serve to the maintenance of religion and godliness, and to the suppressing of sin & wickedness. If it be true that Augustine saith: serviunt Reges Christo, leges ferendo pro Christo. It is also true, serviunt Episcopi Christo, leges exequendo pro Christo. What say you to Elie and Samuel, were they not both Priests and judges? what office did the Prophet Helias execute, when he killed the false Prophets of Baal. 1. Reg. 18. or Christ when he whipped the buyers and sellers out of the Temple? What office did Paul commit to Timothy, when he said, aduersu● Presbyterun. etc. I would not have a minister to be a warrior, or a farmer, or a merchant, or have any such like office, which consisteth in gain, or bodily labour only. But why he may not have such an office as is profitable to increase godliness, and punish ungodliness, I hear as yet no reason. As for the office of an high Commissioner, it is Ecclesiastical, for they have to do only in causes Ecclesiastical. It pleaseth you to say that it is against God's word● for Bishops to have prisons, but your margin is very barren of proofs: for you have not quoted one place of Scripture to prove it: only you say that Popish Eugenius did first bring them in▪ which is a very slender argument to prove them to be against the word of God. Did not Peter punish Ananias and Saphira very straightly for their dissimulation? Surely far more grievously than if he had put them in prison, and yet their offence was not against any ordinary law made in the Church or common weal. But where read you that Eugenius did first invent them? Admonition. The sixteenth. In that the Lord bishops, their suffragans, Archdeacon's, chancellors, officials, proctor's, doctors, summers, and such ravening rablers, take upon them, which is most horrible, the rule of God's Church, spoiling the pastor t Math. 18.17.18. Acts. 11.30. Act 15.2.4 6. etc. Ro 12.7.8 Phil. 1.1 1. Co. 12.28 1. The 5.12.13. 1. Ti. 4.14. 1. Tim. 5.17 of his lawful jurisdiction over his own flock, given by the word, thrusting away most sacrilegiously that order which Christ hath left to his Church, and which the primative church hath used, they show they hold the doctrine with us, but in unrighteousness, with an outward show of godliness, but having denied the power thereof, entering not in by u john. 10.1. christ, but by a Popish and unlawful vocation. We speak not w 6.3.4 Act. 14.23 Act. 20.28 30. etc. Rom. 12.6 7.8. 1. Cor. 9.16.17. how they make ministers by themselves alone, and of their sole authority, and that in secret places, of their election and probation, that it is of him, to whom by no right it belongeth. And that when they have made them, either they may carry in their College, and lead the lives of loitering losels as long as they live, or else gad abroad with the bishops bulls, like to Circumce●ions, to preach in other men's charges where they list, or else get benefices by friendship or money, or flattery, where they can catch them: or to conclude, if all these fail, that they may go up & down like beggars, and fall to many follies: or else (as many have done) set up bills at Paul's, or at the Royal exchange, & in such public places, to see if they can hear of some good masters, to entertain them into service. Surely by the Cannon law, by which the bishops reign & rule, they aught to keep those ministers which they make, as long as they have no livings & places. We know three or four bishops in this Realm, would have kept such houses, as never none did in this land, if this rule had been observed. They clapped them out so fast by hundreds, & they made them pay well for their orders: and surely to speak truth, they were worthy, for the bishops (what odds soever there were of their gifts) yet in their letters gave them all a like commendation. They put on their surplice, or else subscribed like honest men. Fie upon these stinking abominations. Answer. In all these words there is not one thing touched, which is contained in the Communion book, & therefore I might pass this part over with silence, noting only your unorderly and undiscrete dealing, who going about to deface the book of Common prayer, wander you know not whither, and spend your labour in writing against such things as be not in that book once mentioned. But yet something I must say to certain things by you in this part written, without all modesty, discretion or reason. And first you show yourself greatly offended, that the pastor is spoiled of his lawful jurisdiction over his stock, and therefore you burst out into these words of heat, ravening rablers, horrible, sacrilegiously, and such like. It had been well if you had told us, what that lawful jurisdiction of the pastor over his stock given by the word, had been: for the places of scripture which you quote for that purpose, do not plainly enough set out that matter. In the 18. of Mathewe, use. 17. after certain admonitions in private offences. Christ saith, Dic ecclesiae, tell the Church. In which place (as I told you before) the Church doth signify such as have authority in the Church, or else public reprehension in the open congregation by such as be called thereunto. It giveth not any peculiar jurisdiction to the pastor, for any thing that I can learn. And in the same cha 18. use, where christ saith, What soever ye bind on earth, shall be bound in heaven. etc. according to your judgement uttered before, it is ment of the whole Church, & not of the pastor only. You have before denied that one man can excommunicate, and therefore this place maketh nothing for your assertion. In the .11. of the Acts, use. 30. mention is made how the Disciples which were at Antiochia, did according to their ability, send succour to their brethren which dwelt in judea, and that they sent it to the elders by the hands of Barnabas and Saul. But what is this to the jurisdiction of the pastor? This declareth that the disciples of Antiochia trusted the elders which were in judea with the distribution of their alms. The .15. of the Acts (in the places by you noted) showeth how Paul and Barnabas were sent to the Apostles and Elders which were at jerusalem, about the deciding of a certain question moved by certain of the sect of the Pharisees, touching circumcision. This declareth the use of Counsels, and openeth the next and readiest way to determine controversies, but it speaketh nothing of the jurisdiction of the pastor. The xii to the Rom. use. 7.8. hath been sundry times by you alleged to no purpose at all, even as it is now in like manner. The Apostle there willeth every man that hath an office, to attend upon his office. etc. But he speaketh not of any peculiar jurisdiction of the pastor over his flock. In the first to the Phil. us. 1. Paul and Timothy salute the Bishops and Deacons which be at Philippi. How gather you thereof any jurisdiction pertaining to the pastor? The .1. Cor. 12. use. 28. The Apostle saith, that God hath placed in his Church first Apostles, secondly Prophets, thirdly teachers. etc. What is this to your purpose? or what jurisdiction of Pastors do you gather hereof? you may here learn, that there is in the church divers degrees of persons. 1. Thessa. 5. Paul exhorteth them to know and love such as labour among them, he describeth no peculiar kind of jurisdiction. 1. Timo. 4. use. 14. Saint Paul willeth Timothy not to despise the gift given unto him by prophecy, with the laying on of the hands of the company of the eldership, & in the .1. Timo. 5. use. 17. he saith: The elders that rule well are worthy of double honour. etc. Which place cometh the nearest to your purpose, for here is mention made of ruling, and of ministers, but yet it is not declared what kind of rule this was, except you will expound it by the words following, specially they which labour in word and doctrine And this kind of rule remaineth to the pastor still. Thus you see with how little discretion & less learning, you heap up scriptures in your margin, only to deceive the simple and ignorant, who are by you too much deluded, believing what so ever you speak or write, without any further examination. If they would mark these words of yours well, they might soon understand that you seek as great jurisdiction over them, as any of those persons whom you have here named. You say, they hold the doctrine with you, but in unrighteousness, with an outward show of godliness but having denied the power thereof, entering not in by Christ, but by a Popish and unlawful vocation. This is but your vain of railing, and your usual manner of extolling yourselves, and condemning other: But (as I said before) your words be no slander, neither will I in words contend with you, but therein give you the upper hand: only I must still let you understand of your foolish applying of scriptures. For wherefore have you here quoted the tenth of john. use. 1. Belike because Christ saith there, That he which doth not enter in by the door into the sheepfold, but climbeth up an other way, is a thief and a robber, therefore all such as be placed in this Church of England (your selves excepted) enter in by a popish and unlawful vocation. You had gone orderly to work, if you had first proved, that we have not come into the sheepfold by Christ. If you thus omit the proof of your minor, you may conclude what you will, and quote scriptures at your pleasure. But wise and learned men will lament your folly, and laugh at your unskilfulness. Of making of ministers I have spoken before, and answered the places. Acts. 6.14. &. 20. sufficiently. As for the other two places, Ro. 12. use. 6.7.8. and .1. Cor. 9 use. 16.17. I muse why you note them, they nothing at all pertaining to the making of ministers: they something touch their office, & yet not that directly. But you must be borne with, lest you should have seemed to your disciples to have said nothing. Some of those ministers (you say) may tarry in their College, and lead the lives of loitering losels as long as they live. If you knew any such loitering losels in any College, I trust you would make them known to other also: If you know none such, then are you a slanderer of Colleges, and such as be in them: It were to be wished in my opinion, that there were many preachers in Colleges, of greater continuance than I know any. Then should not young, factious, unruly, and undiscrete persons, so greatly trouble with their contentions and sects, both universities, and the whole realm also. I know no Bishops that give out Bulls, but if such preachers as remain in Colleges, or elsewhere (being thereunto licensed by the Bishop, or other that have authority) do take pains to preach where they see occasion, they are greatly to be commended, and I pray God increase the number of such Circumcetions. But since this your opinion hath been broached, it hath not only driven many from the ministery, but also caused divers to loiter and cease from preaching: And certainly if it be not in time provided for, that one branch of your doctrine will spoil this Church of England, both of preachers and preachings. The rest that you writ in this part, I hope is more slanderously of you spoken than truly, notwithstanding I think there hath been some oversight in some men, which I trust is and will be amended: if not, than I wish that Cannon of the law to be put in practice, that such as admit them, should also provide for them. When you say that the Bishops of this Realm, reign and rule by the Canon law, you forget yourself, you know it is otherwise. Their chief authority, they have by God's law, the rest by the laws of the Realm and of the Prince: but these words are but words of course with you. Admonition. The seventeenth. We should be too long to tell your honours of Cathedral Churches, the dens aforesaid of all loitering lubbers, where master Deane, master Vicedeane, master Canons, or master Prebendaries the greater, master Petty canons or Canons the lesser, master Chancellor of the Church, master Treasurer, otherwise called judas the purse bearer, the chief chanter, Singing men special favourers of religion, squeaking choristers, Organ players, Gospelers, Pistellers, Pensioners, Readers, Vergers. etc. live in great idleness, and have their abiding. If you would know whence all these came, we can easily answer you, that they came from the Pope, as out of the Trojan horses belly, to the destruction of God's kingdom. The Church of God never knew them, neither doth any reformed church in the world know them. Answer. Here you speak both without the book of Common prayers and scriptures also, for neither are cathedral churches contained in that book, neither have you any scripture to prove that which you so impudently affirm. God be thanked, it is well known to those that be not with malice blinded, that Cathedral Churches be furnished with godly, zealous, and learned men. And that they be the chief and principal ornaments of this Realm, and next to the universities, chiefest maintainers of godliness, religion, and learning: there be some desire the spoil of them, whose instruments you be: But I hope both their mouths, and yours also shall be first stopped with earth. Master Deane, master vicedeane, master Camnons' etc. as much as they loiter, may think themselves fit to be compared with such as you are in any respects. The rest of your railing words I leave to the author. You say all these come from the Pope etc. It is not material from whence they come, so they be good, profitable, and necessary for the maintaining of religion, learning, wise and learned men: But I pray you from what Pope came they? or in what time did the Pope invent them? I told you before that such places and Colleges were in Augustine's time, and that he both hath the name of master Deane, and alloweth of his office. If you had red any ancient learned authors (as your writings declare you have not) then should you find that Collegiate Churches be of great antiquity, even since the year of our Lord .235. But what can you speak against Cathedral Churches, which you may not aswell speak against the Colleges in the universities? They were not in the Apostles time neither yet in the primative Church: must they therefore now be dissolved? your meaning is belike to bring all to confusion and barbarism. You say no reformed church in the world knoweth them, wherein I think you speak more than you know. Can you name any reformed Church that hath plucked them down? Peradventure in divers places where the Gospel is now preached, they had never such rewards for learning. But what have we to do in such cases with other reformed Churches? we have to consider what is most meet for this Church, and state: and not to follow other, as though we were children: I see no cause why other reformed Churches should not rather follow us, than we them, seeing in no respect we be inferior to them. Well, to conclude, your words be but vain, and your proofs none at all: And therefore I doubt not but Cathedral churches shall be able to withstand both your opprobrious speeches, and the greediness of all their adversaries, so long as it shall please God to bless this land with so virtuous and learned a Queen, and so wise and discreet counsellors. Admonition. The eighteenth. And birds of the same feather, are covetous patrons of benefices, persons, vicar's readers, parish priests, stipendaries, and riding chaplains, that under the authority of their masters, spoil their flocks of the food of their souls, a Philip 2.21. such seek not the Lord jesus, but their own bellies, b jud. 12. clouds that are without rain, trees without fruit, c Math. 23.27. painted sepulchres full of dead bones, fatted in all abundance of iniquity, and lean locusts, in all feeling. knowledge and sincerity. Answer. It is true that covetous patrons of benefices be a great plague to this church, and one of the principal causes of rude and ignorant ministers: God grant some speedy reformation in that point. Neither can I excuse all persons, vicar's. etc. But all this is spoken without the book, and therefore not fi●ly of you alleged against the book. Admonition. The nineteenth. What should we speak of the Archbishop's Court, sith all men know it, and your wisdom can not but see what it is. To prove that the regiment of the Church should be spiritual read As all other Courts are subject to this, by the Pope's prerogative, yea, and by statute of this Realm yet vnrepealed, so is it the filthy quagmire, and poisoned plash of all the abominations that do infect the whole Realm. Ephe. 1.23. 1. Thess. 5.13. 1. Timo. 1.2. Hebr. 10.30. We speak not of licences granted out of this Court, to marry in forbidden times, as in lente, in advente, in the gang week, when banners and bells, with the priest in his surplice, singing Gospels and making crosses, rangeth about in many places, upon the ember days, and to forbidden persons, and in exempt places. We make no mention of licences, to eat white meat, and flesh in Lente, and that with a safe conscience, for rich men that can buy them with money, nor we say nothing how dearly men pay for them. As for dispensations with beneficed boys, tolerations for non residents, bulls to have two benefices, to have three, to have more, and as many as they lift or can get, these are so common, that all Godly and good men are compelled with grief of heart, to cry out upon such abominations. We omit excommunication for money, absolution for the same, and that by absolving one man for another, which how contrary it is to the scriptures, the complaints of many learned men by propositions in open schools proposed, by writings in printed books set out, and by preaching in open pulpits, have been sufficiently witnessed. To conclude, this filthy Court hath full power, together with the authority of this petty Pope, Metropolitan and primate of all England, to dispense in all causes wherein the Pope was wont to dispense, under which are contained more cases and causes, than we are able to reckon. As for my lords grace of York, we deal not with him. We refer him to that learned Epistle which Beza wrote unto him about these matters. Answer. I think this Court to be necessary for the state of this Church and Realm: and if there be abuses in it, either in the law itself, or in the persons, I wish it were reformed. But the whole order of the Court is not therefore to be condemned, no more than it is of other Courts, which cannot be miss, and yet have abuses in them. I confess myself to have little experience in such matters, and therefore I will speak the less thereof. As I do mislike that there should be any time forbidden to marry in, (for that can have no good meaning) or any dispensations for boys to keep benefices, or excommunications and absolutions for money, or one man to be absolved for another, and if there be any other such like abuse: so do I utterly condemn your unseemly and unchristian terms, as filthy quagmire, poisoned plash of all abominations, filthy Court, especially considering whereof they be spoken, to whom, and by whom: they argue a scolding nature, and a stomach boiling with contempt of laws, and superiors. Neither can I suffer you to slander, not that Court, but this Church with manifest untruths, as you do, when you say that banners, bells, and making of crosses, be allowed to be used in the gang week, and that the archbishop's Court hath full power to dispense in all causes, wherein the Pope was wont to dispense: which both be most untrue. I think in dispensations, this Court goeth no further than the laws of the Realm do permit. agreeable to this spirit is your contemptuous speech, used to both the Archbishops, men to be reverenced, not only in the respect of their years, and authority, but of their singular wisdom, gravity, learning, and sound religion also. Howbeit you reverence them, as you do all other that be in authority, except some, whom you do but seek to use, to bring your intents to pass, I will say no more. I think you have abused master Beza with your false reports, which hath caused him to writ otherwise than he would do, if he knew the whole state of the controversy: So you have also abused other notable learned men, and caused them to writ according to your fancy, which since that time (being truly informed) have by their letters (which are to be seen) both condemned your contentiousness, and their own to much credulity. But our faith and Church, depends neither upon Master Beza, nor any other man, neither do they look for any such prerogative. But still you are without the book. You bid us in the margin (to prove that the regiment of the Church should be spiritual) read Ephe. 1. verse. 23. 1. Thessa. 5. vers. 13.1. Timo. 5. vers. 2. Hebr. 10. vers. 30. In the place to the Ephe. the Apostle saith that God hath appointed Christ to be the head of the Church, which is his body, even the fullness of him, that filleth all in all things. Here we learn that Christ is the head of the church But how proves this that the government of the church is only spiritual? will you hereby take away civil magistrates, and other governors that God hath placed in his Church? It is subtly done of you, to quote the places only, and not to apply them, nor to conclude of them: For surely if you had laid down the words, and applied them to your purpose, not wise and learned only, but very children would have laughed you to scorn. In the .1. Thess. 5. The Apostle beseecheth them to love such for their works sake, as labour among them, are over them in the Lord, and admonish them. What argument call you this? S. Paul moves the Thessalonians to love their pastors, Ergo the government of the Church is only spiritual. In the first Timothy. 5. vers. 2. he willeth Timothy to exhort the elder women as mothers, the younger as sisters, whereupon you conclude thus: elder women must be exhorted as mothers, the younger as sisters, with all pureness. Ergo the government of the Church must be spiritual. In the .10. Hebr. vers. 30. it is thus written For we know him that hath said, vengeance belongeth unto me, I will recompense saith the Lord, And again: the Lord shall judge his people. vengeance belongeth to God and he shall judge his people, Ergo the government of the Church must be spiritual. I am ashamed of these reasons, and so will you be likewise, if you be not past shame. If you mean that the government of the Church is spiritual, because God by his spirit, gifts, and ministery of his word doth govern it, you say truly, although these places be unaptly alleged: but if you mean, that therefore there need no civil magistrates, no civil and politic laws, no external discipline, no outward ceremonies and orders, you are greatly deceived, and join with the Anabaptists, whose error in that point is sufficiently by divers learned men confuted. And therefore I will not as yet intermeddle therewith, until I understand further of your meaning. Admonition. The twentieth. And as for the Commissaries Court, that is but a petty little stinking ditch, that floweth out of that former great puddle, robbing Christ's Church of lawful pastors, of watchful seniors and elders, and careful Deacons, in this Court as in the other, * 1 Cor. 5.4. one alone doth excommunicate, one alone sitteth in judgement, and when he will can draw back the judgement which he hath pronounced having called upon the name of God, and that for money, which is called by changing of penance. In this Court for non payment of two pens, a man shallbe excommunicated if he appear not when he is sent for, if he do not as his ordinary would from whom he had his Popish induction and institution, & to whom he hath sworn canonicam obedientiam, canonical obedience if he learn not his catechism like a good boy without book, when it were more meet he should be able to teach others. To conclude: if he be not obedient to all these Lord Bishops officers, by and by he must be cut of by excommunication, and as it is lightly granted and given forth, so if the money be paid, & the Court discharged, it is as quickly called in again. This Court poulleth parishes, scourgeth the poor hedge priests, ladeth Church wardens with manifest perjuries, punisheth whoredoms and adulteries with toyish censures, remitteth without satisfying the congregation, and that in secret places, giveth out dispensations for unlawful marriages, and committeth a thousand such like abominations. God deliver all Christians out of this Antichristian tyranny, where the judges, advocates, and proctors, for the most part are Papists, and as for the scribes and notaries as greedy as cormorants, and if they all should perhaps see this writing, they would be as angry as wasps, and sting like hornets, three of them would be enough to sting a man to death, for why? they are high Commissioners. All this we say springeth out of this Pontifical, which we must allow by subscription, setting down our hands, that it is not repugnant or against the word of God. We mean this Antichristian hierarchy and popish ordering of ministers, strange from the word of God, and the use of all well reformed Churches in the world. Answer. To this I answer as before, I will neither justify that which is amiss, nor condemn that which I know not: only this I say, that this taunting spirit of yours seeketh rather diffamation than reformation, uttereth spitefulness of stomach, rather than godly zeal▪ for what a deriding of authority, & disdain towards the same is this? three of them would be enough to sting a man to death, for why, they are high Commissioners. What example have you of any godly man, that used thus to deride and flout magistrates? You say, all this springeth out of that pontifical, which you must allow by subscription. etc. But it had been well, if you had told us, out of what part of that pontifical they spring, and how they be thereof gathered. Of this Antichristian hierarchy and Popish ordering of ministers (as it pleaseth you to say) I have spoken before sufficiently, and proved it neither to be Antichristian nor Popish, but profitable and convenient, and both according to the word of God, and use of ancient godly and well ordered Churches: especially where the reformation is general, and in a kingdom. For you must not look to have the same government of one whole kingdom, and of one little village or city. In such matters you must have consideration to the time, place, persons, and other such circumstances: The lack of this discretion maketh you wander you know not whither. Admonition. The one and twentieth. We have almost let pass one thing, worthy the remembrance, which is, that they take upon them blasphemously, having neither promise nor commandment, to say to their new creatures, receive the holy ghost. As though the holy Ghost were in their power to give without warrant, at their own pleasure. Answer. I have answered to this before, and you have in the former treatise set it down in the same words. Admonition. And thus much be spoken as touching this book, against which to stand, is a wonder to two sorts of men, the one ignorant, the other obstinate. The Lord give those that be his, understanding in all things, that they may have judgement: as for the other, whom the God of this world hath blinded, 2. Tim. 2.7. 2. Corin. 4.4. lest they f Math. 13.15. should see and confess the truth, and so be saved, and that do in the full growth of wickedness, maliciously resist the truth, God confound them, that his peace may be upon Israel, and his saving health upon this nation. Amen. Answer. Nay surely it is a wonder to wise, learned, and godly men, to see this book so painfully penned, with such advise perused, and by so long practise allowed, now to be defaced, as it were with frivolous, unlearned and unapt reasons, and that by four sorts of men, Atheists, Papists, Anabaptists, and (as you would be counted) Puritans. God of his infinite mercy, give you charitable, quiet, and thankful minds, and either convert your hearts, or root all such disturbers out of this Church, that we may with one heart and mind serve our Lord God. The second article. That the manner and order appointed by public authority about the administration of the sacraments, and common prayers, & that the apparel by sufficient authority appointed for the ministers within the Church of England, be not wicked nor against the word of God, but tolerable, and being commanded for order and obedience sake, are to be used. Admonition. For the order of administration of sacraments and common prayer enough is said before, all the service and administration is tied to a surplice, in Cathedral churches they must have a Cope, they receive the communion kneeling, they use not for the most part common bread, g Act. 2.46. Act. 20.7. according to the word of God and the statute, but starch bread according to the Injunction. They commonly minister the sacraments without preaching the word. Answer. And I have before sufficiently answered to all that is here objected. Admonition. And as for the apparel, Apparel. though we have been long borne in hand, and yet are, that it is for order and decency commanded, yet we know and have proved that there is neither order nor comeliness, nor obedience in using it. There is no order in it but confusion, no comeliness, but deformity: no obedience, but disobedience both against God and the Prince. We marvel that they could espy in their last Synod, that a grey Amiss, which is but a garment of dignity, should be a garment (as they say) defiled with superstition, and yet that copes, caps, surplice, tippets, and such like baggage, the preaching signs of Popish priesthood, the Pope's creatures, kept in the same form to this end, to bring dignity and reverence to the ministers and sacraments, should be retained still, & not abolished. But they are as the garments of the idol, to which we should say, avaunt, and get thee hence. h Esay. 30.22. They are as the garments of Balaamites, of popish priests, enemies to God & all christians. ●. Thes. 5.22. They serve not to edification, they have the show of evil (seeing the popish priesthood is evil) they work discord, they hinder the preaching of the gospel, they keep the memory of Egypt still amongst us, & put us in mind of that abomination whereunto they in times past have served, they bring the ministry into contempt, they offend the weak, they encourage the obstinate. Answer. To all this also I have answered before, I mean to all the reasons here alleged, as for bore words, they prevail with none, but such as have respect to the persons and not to the matter: And therefore I omit these words of pleasure, which you use, when you say, that in this apparel there is no order, but confusion: no comeliness, but deformity: no obedience, but disobedience, both against God & the Prince. It is not every private man's part to define what is order & comeliness in external matters being indifferent, but it is proper to them only, to whom God hath committed the government of his Church: whose orders and laws (not being against the word of God) whosoever doth disobey, disobeyeth both God and the Prince: as you do in disobeying the Prince's laws in these matters. It is well that you seem to justify the grey Amiss, because the Bishops have disallowed of it in their Synod: Truly this is your conscience and religion, to be always ad oppositum, and to disallow that which law and authority alloweth, and allow that which they disallow. The next way (as I think) to drive you unto conformity in apparel, were to make a straight law, that no man should wear such kind of apparel, because you love to be contrary to laws and good orders. But you say, they are as the garments of the Idol, to the which we should say, avaunt and get thee hence, they are as the garments of Balaamites, of Popish priests, enemies to God and all Christians. Be it so: so were all things in Hierico accursed, and an abomination to the Lord, neither was it lawful for the Israelites to touch any thing thereof: and yet was the gold and the silver, and the brazen and iron vessels, carried into the treasure house of the Lord, and consecrated unto him. josua. 6. Gedeon was commanded to take and sacrifice that Ox of his fathers to God, which his father had fed, and brought up to be sacrificed to Baal, yea and to burn that ox with the self same wood, that was consecrated and dedicated to the Idol Baal. judic. 6. Our forefathers took the temples dedicated wholly to idols, yea to devils, and most abominably defiled with devilish and abominable service, and turned them into holy Churches, where Christ should be worshipped. To be short, no devil, no idol, no Pope can so defile the nature or form (not being contrary to the scriptures) of any of God's creatures, that the liberty of a Christian man should be taken away in using, or not using of them. And I say again with master Bucer, that for any thing to be a note of Antichrist, is not in the nature of any creature in itself, (for to that end nothing was made of God) but it hangeth altogether of consenting to Antichrist's religion, and the professing thereof: The which consent and profession being changed into the consent and profession of Christianity, there can stick in the things themselves no note or mark of Antichrist's religion. The use of bells was a mark of antichristianity in our Churches, when the people by them were called to Masses, and when they were rung against tempests, now they are a token of Christianity, when the people by them are gathered together to the Gospel of Christ, and other holy actions. etc. You say also, that they do not edify. If you say that they do not edify of themselves, you say truly: for only the holy ghost on this sort doth edify, by the ministery of the word: But if you say, they edify not at all, that is, that they do not tend to edifying, as other ceremonies & things used in the church (as pulpit, church, kneeling, singing, and such like) which be appointed for order & decency, do: then speak you that which you are not able by sound arguments to justify. Peter Martyr in his Epistle written to master Hooper, thinketh that they do edify after a sort, as other ceremonies do. And so doth master Bucer also in his Epistle written to master Alasco. Furthermore, that they do edify, it is manifest, first, because they are by a lawful Magistrate, by lawful authority, for order and decency appointed in the Church, without any manner of superstition, or suspicion of the same. Secondly, because we are by due proof and experience taught, that such as have worns this apparel, and do wear it, by the ministery of the word, have greatly edified, and do daily. Thirdly, because also by experience we daily understand, that such as consent in wearing this apparel, consent also in all other points of doctrine, and keep the peace of the Church, which is one of the principal causes of edifying: contrariwise, such as refuse the same apparel, not only dissent and disagree among themselves, but fall into divers and strange opinions, without stay: and slander the Gospel with their contentiousness, and tear in pieces the Church of Christ with their factions and schisms: and be the cause why both the word of God, and christian magistrates be almost generally contemned. I here omit that which I might as justly bring for this kind of apparel, as you do for sitting at the communion: I mean a fit and profitable signification, whereof master Martyr speaketh in the Epistle before mentioned on this sort: I will not here say, that they which stand to the defence of this matter, may pretend some honest and just signification of the apparel, and that not dissenting from the word of God, which is this: the ministers of the Church (as the prophet Malachi witnesseth) be angels and Gods messengers: but angels for the most part appeared, being clothed in white garments. I pray you how shall we debar the Church of this liberty, that it can not signify some good thing in setting forth their rites and ceremonies, especially being so done, that no manner of God's honour is attributed unto them, and that they be in sight comely, and in number few, and that Christian people be not with them overburdened, and matters of greater importance be omitted. You add and say, that they have the show of evil, (seeing the Popish priesthood is evil.) When they were a sign and token of the Popish priesthood, than were they evil, even as the thing was which they signified: but now they be the tokens and the signs of the ministers of the word of God, which are good, and therefore also they be good: no man in this Church of England is so ignorant, but that he knoweth this apparel not to be now the signs of a Massing priest, but of a lawful minister: wherefore it is a show of good: even as it is in the like manner in the Universities a show and sign of degrees in learning, and therefore a show of good, except you will also condemn degrees of learning. Neither is if any strange matter, for the self same thing in others respects, and at divers times, to be the sign both of good and evil. The bells were a sign of evil, when they were rung to call to Mass, and to stay storms and tempests, the self same bells are now a sign of good, when they be rung to sermons and other godly actions. The Churches themselves were a sign of evil, when Idolatry was committed in them, and false doctrine preached: now they be a sign of good, when God is rightly worshipped in them: and his word truly preached. Many such examples I could bring, but a reasonable man can gather of these sufficiently to confute your error. Furthermore when we be willed to abstain from all show of evil, it is meant of evil life, and evil doctrine, lest we do any thing with a scrupulous conscience. They work discord, they hinder the preaching of the Gospel. This is an argument à non causa ad causam, it is not the apparel that worketh discord, or hindereth the preaching of the Gospel, not, no more than it is the word of God that engendereth heresies, or wine that maketh drunk, or the sword that murdereth, or the law that worketh injury. etc. But it is the sinister affection, the rebellious nature, the contentious mind of man. For who began this contention, or when was it begun? Truly if the law for apparel were utterly abrogated, yet would not your contention cease, nay, it would burst out much more vehamently, and in far greater matters, as this your admonition declareth. And therefore I think rather, that the law for apparel, will stay further contentions, especially if it be duly executed. They keep the memory of Egypte still amongst us, and put us in mind of that abomination whereunto they in times past have served. Not truly, no more than doth the Church, the Pulpit, the bells. etc. but they teach us the true use of Christian liberty: and that all things be clean to those that be clean. Finally, that godly men may well use that which wicked have abused, howsoever ungodly. They bring the ministery into contempt. Only with you, and such as you (by your continual crying out against them) have deluded: contemners of good orders, laws, and statutes, are to be severely punished for their contempt. Good laws, orders, and statutes are not to be altered or dissolved, because by such as forget their duties, they are contemned. They offend the weak, and encourage the obstinate. Those that be offended with them, think them selves most strong, and glory therein with condemning of others. The obstinate be encouraged through the schisms, and contentions, that you trouble the Church, and slander the Gospel with: which one day you will understand, if in time you do not repent. Admonition. Therefore can no authority by the word of God, with any pretence of order & disobedience command them, nor make them in any wise tolerable, but by circumstances they are wicked, and against the word of God. Answer. Now you come to the point where you would have it, it is the mark you shoot at, to spoil the magistrate of all authority in things indifferent, especially in ecclesiastical matters: But you set it down only without proof: wherefore I will thus briefly answer to your bore words, (until you bring some proof) that this your assertion is both anabaptistical, and Papistical, and contrary also to the word of God, and all learning. Admonition. If this be not plain enough by that which is already set forth, we mind by God's grace to make it plainer, and should do it better, if it were as lawful for us (as for our adversaries) to publish our minds in print, than should appear what slender stuff they bring that are so impudent by open writing to defend it. And if it might please her Majesty, by the advise of you right Honourable, in this high Court of Parliament, to hear us by writing or otherwise, to defend ourselves, than (such is the equity of our cause) that we would trust to find favour in her majesties sight: then those patched Pamphlets, made by sudden upstarts, and new converts, should appear in their colours, and truth have the victory, and God the glory: if this can not be obtained, we will by God's grace address ourselves to defend his truth by suffering, and willingly lay our heads to the block. And this shall be our peace, to have quiet consciences with our God, whom we will abide for, with all patience, until he make our full deliverance. Answer. And I will not spare my labour, from time to time, to utter my mind, and conscience in these matters: protesting, that if by learning you can persuade me, I will say again with Augustine, Errare possum, haereticus esse nolo. All the rest of your stout and suspicious brags, of your undecent, and unseemly words, I let pass, and leave them to be considered as notes of your spirit, and modesty. The queens majesty may assure herself, that she hath of learned men a number sufficient, able by learning to maintain both her authority, and laws which her Majesty hath hitherto used and made, for the furtherance of the Gospel, and maintaining of good order and peace in the Church. The Lord of his infinite goodness long preserve her, and give us thankful hearts to God for her. The third article. That the articles of Religion which only concern the true Christian faith, and the doctrine of the Sacraments, comprised in a book imprinted: Articles, whereupon it was agreed by both archbishops. etc. and every of them contain true, and godly Christian doctrine. Admonition. Doctrine. For the Articles concerning the substance of doctrine, The right government of the church ●an not be separated from the doctrine. 1. Tim. 1.2 using a godly interpretation in a point or two, which are either too sparely, or else too▪ darkly set down, we were and are ready, according to duty to subscribe unto them. We would to God that as they hold the substance together with us, and we with them, so they would not deny the effect and virtue thereof: then should not our words and works be divorced, but Christ should be suffered to reign, a true ministery according to the word instituted, discipline exercised, Sacraments purely and sincerely ministered: this is that we strive for, and about which we have suffered, k 1. Pet. 3.17. not as evil doers, but for resisting popery, and refusing to be stung with the tail of Antichristian infection, ready l 1. Pet. 3.15 to tender a reason of our faith, to the stopping of all our enemies mouths: We therefore for the Church of God's sake, which aught to be most dear unto you, beseech you for our Sovereign's sake, upon whom we pray that all God's blessing may be poured abundantly, we pray you to consider of these abuses, to reform God's Church according to your duties and callings: that as with one mouth we confess one Christ, so with one consent this reign of antichrist, may be turned out headlong from amongst us, and Christ our Lord may reign by his word over us. So your seats shallbe established and settled in great assurance, you shall not need to fear your enemies, for God will turn away his threatened plagues from us, which he in mercy do for his Christ's sake. Amen. Answer. It is very well that you so like of the Articles, but yet it pleaseth you not to subscribe unto them: You say because of a point or two which are either too sparely, or else to darkly set down: but in deed your meaning is, to subscribe to nothing which by authority you are required to do, and that argueth an arrogant mind, and a disposition that loveth alway to be singular. You note in the margin, that the right government of the Church can never be separated from the doctrine: But by your own confession we have the doctrine, Ergo of necessity we also have the right government. Here in few words you have cast down whatsoever you seemed before to build: so do commonly unskilful builders. I would to God that for so much as contrary to your former assertion, you now confess that we have the verity of doctrine, you could be content to say, down great heart, and submit yourselves to the queens Majesty, and her laws, according to your duty: then no doubt Christ should without resistance, reign in this Church, and the fruits of the Gospel would much more appear. You brag much of your suffering. You are little beholden to your neighbours, when you are thus constrained to praise yourselves. But I pray you whether doth he persecute, that modestely and soberly defendeth the truth, or he that unlawfully revengeth himself withrayling and backbiting? you love very well to have the world know how greatly you be persecuted. And therefore if one of you here in Cambridge be punished but twenty pens for his open contempt of statutes, to the which he is sworn, in post hast it is carried into all quarters, and especially to London, where great complaint is made of this grievous persecution: when as you & your disciples cease not (as I said) most falsely and slanderously to report of such, as executing good laws, discharge their conscience to GOD, and their duty towards the Prince. We therefore exhort you, if there be any fear of God before your eyes, any reverence towards the Prince, any desire of promoting the Gospel, any loving affection towards the Church of Christ, to submit yourselves according to your duties, to godly orders, to leave of contentiousness, to join with us in preaching of the word of God, and beating down the kingdom of Antichrist, that this your division procure not God's wrath to be poured upon us. Additions, detractions, and alterations in this second part of the Admonition. Folio 1. THere is added portuis: For where before they said, that our book of Common prayers was culled and picked out of that popish dunghill the Masseboke, now upon better advisement, they say that it was culled out of the portuis and mass-book. It derogated nothing from the book of Common prayers because some thing therein is in the portuis and massebook, no more than it derogateth from the Scriptures, that some portion of them, as the whole Psalms, and certain other portions of the Epistles, Gospels, and other Scripture, be in the same: neither are they allowed because they be in the portuis and mass-book, but because they be either scripture, or most agreeable thereunto. They also add in the first reason, that the coming of women in veils to be churched, is not commanded by law, but yet the abuse to be great, by reason that superstition is grown thereby in the hearts of many, & other are judged that use it not. This is an argument of their former rashness, but not worthy any answer, especially being confessed to be without the book. For the .120. psalm, is now quoted the .121. psalm, which I have also corrected before. Folio. 2. For the .26. of Mat. is noted the .28. And this also I corrected in answering that place. For the first to Timo. 3. use. 3. now they have quoted 1. Ti. 3. use. 6. against reading ministers: where S. Paul would not have a minister to be a young scholar: but he speaketh nothing against reading. Where it was before and minister a sacrament, now is added, according to their appointment, to what purpose I know not. It was before, reading is not feeding, now it is thus amended, for bore reading of the word, and single service saying, is bore feeding: whereby they now confess, that reading is feeding, although it be (as they say) but bore feeding. We were in good case if the platform of our Church depended upon these men, which altar their judgements so suddenly: It is a true saying, Conueniet nulli, qui secum disside● ipse, How can he agreed with other, that doth not agreed with himself? There is also added in the same lease these words: are not the people well nodified think you, when the homily of sweeping the church is read unto them? Surely such slouting terms are used of none but of nodies in deed, and such as are more meet to be fools in plays, where they may jest, than to be platformers of Churches, in whom wisdom, learning, gravity and godliness is to be required: I know no Homily entitled of sweeping the Church, one there is of repairing & keeping clean of churches: whether it edify or not, I refer to the wise and discrete reader to judge, when he hath perused it. Fol. 3. Before it was in the second reason, for the very name Apocrypha testifieth that they ought rather to be kept close than to be uttered: Now it is, for the very name Apocrypha testifieth that they were read in secret, and not openly: This is some correction of their former rashness. But of this matter that is, of reading Homilies in the Church, I have spoken before. I omit .2. Timothy. 3. verse .6. which is now verse .16. and .2. Peter. 1. verse .20. which is now verse .19.20.21. For these be not matters of any great importance, and they be quoted to prove a matter not doubted of among us. In the former edition, and fourth reason, it is thus written: In this book we are enjoined to receive the Communion kneeling, which beside that it hath in it a show of papistry, doth not so well express the mystery of this holy supper. For as in the old Testament eating the Paschall Lamb standing, signified a readiness to pass: even so in receiving it now sitting, according to the example of Christ, we signify a rest, that is, a full finishing through Christ, of all the ceremonial law, and a perfect work of redemption wrought that giveth rest for ever, and so we avoid also the danger of Idolatry. In the second Edition these words be thus altered: In this book we are enjoined to receive the Communion kneeling, which beside that it hath in it a show of popish Idolatry, doth not so well express a supper, neither agreeth it so well with the institution of Christ, as sitting doth: not that we make sitting a thing of necessity belonging unto the Sacrament, neither affirm we that it may not be received otherwise, but that it is more near the institution, and also a mean to avoid the danger of Idolatry. Here is the signification of sitting (which they before made) clean dashed out, as a thing unadvisedly before put in. It is also here granted that the Communion may be received otherwise than sitting, with other circumstances, whereof they have now better considered. Surely this is a great alteration upon such a sudden: And I would hardly have been persuaded that these men would so soon have discredited themselves by their inconstancy. But peradventure the self same had not the correction of the book which were the first penners of it, and therefore how they will like of this correction, it may be doubted. But although the words in the text be altered, yet the quotations in the margin remain still: Belike they are to be applied as it pleaseth the platformers. In the same leaf and fifth reason, to these words: Besides that we never read in the new Testament that this word Priest as touching office is used in the good part: In the second edition is added, except it speak of the levitical priesthood or of the priesthood of Christ. Here as I think they have forgotten that which Peter speaketh to all Christians, in his 1. epistle cap. 2. ver. 5. And ye as lively stones be made a spiritual house, and holy priesthood to offer up spiritual sacrifices acceptable to God by jesus Christ. And vers. 9 But ye are a chosen generation, a royal priesthood. etc. And Apoca. 1 And made us kings and priests unto God. etc. I willed them before to show me one place in the whole new Testament where this word. Priest, as touching the office, is taken in evil part: I may be deceived, but I desire to learn. Fol. 4. All this is added in the seventh reason: But some will say that the baptism of women is not commanded by law, if it be not, why do you suffer it, & wherefore are the children so baptised accordingly? common experience teacheth that it is used almost in all places, and few speak against it: & this I am sure of, that when it was put in the book, that was the meaning of the most part, that were then present, & so it was to be understand, as common practice without controlment doth plainly declare. All these be but conjectures. divers things he suffered & in many places used without controlment, which notwithstanding by no law be commanded. What the meaning was of those that penned the book, I know not, neither as I think do you. And surely for common practice I can say little, but for mine own experience this I dare affirm, that I have not known one child so baptized in places where I have had to do, not not since the beginning of the queens majesties reign. I speak not of the thing itself, but only of your conjectures: I think if the circumstances of the book be well considered, it will appear that the meaning is, that private baptism is rather to be ministered by some minister (which in the time of necessity may soon be come by) than by any woman. But in this point I submit my judgement to such as better know the meaning of the book (being penners thereof) than I do. In the same leaf and ninth reason speaking of certain things used about marriage, they add these words: With divers other heathenish toys, in sundry countries, as carrying of wheat sheaves on their heads, & casting of corn, with a number of such like, whereby they make rather a may-game of marriage, than a holy institution of God. These be but toys in deed, used I know not where, not contained in any part of the book of common prayers, & therefore without my compass of defence. They lack matter when they stuff their book with such vain & frivolous trifles. Fol. 5. In the 10. reason to these words, (as for confirmation: is added, which the papists & our men say was in times past Apostolical, grounding their opinion perhaps upon some dream of Hierome: And in the same place these words be left out: We speak not of other toys used in it, and how far it differeth, and is degenerated from the first institution, they themselves that are learned can witness: And in the place hereof this is inserted, as though baptism were not already perfect, but needed confirmation, or as though the Bishop could give the holy ghost. You yourself in effect have confessed in your first edition that confirmation of children is very ancient, and that it hath been well instituted, for there you say that now it differeth and is degenerate from the first institution: But upon better advisement you have left out these words in your second edition: as you have also left out thèse, with other toys used in it, whereby you confess (contrary to your former sentence) that the confirmation of children now used is without any toys. Howsoever it pleaseth you to account Hieromes judgement (touching the antiquitis of confirmation) a dream: yet his dream may be of as much credit with wise men, as your bore denial of the same. The words that you have added in the second place might well have been spared: for you know that confirmation now used in this Church is not to make baptism perfect, but partly to try how the Godfathers and Godmothers have performed that which was enjoined them when the children were baptized: partly that the children themselves (now being at the years of discretion, and having learned what their Godfathers and Godmothers promised for them in baptism) may with their own mouth and with their own consent openly before the Church ratify and confirm the same, and also promise' that by the grace of God they will evermore endeavour themselves faithfully to observe and keep such things as they by their own mouth and confession have assented unto. And this reason is alleged among other even in the book of Common prayers. And that it is not to make baptism perfect, the book of common prayers itself declareth in these words: And that no man shall think any detriment shall come to children by deferring of their confirmation, he shall know for truth that it is certain by God's word that children being baptized, have all things necessary for their salvation, and be undoubtedly saved. You add, as though the Bishop could give the holy Ghost: the Bishop may use the ceremony used by the Apostles, that is, imposition of hands, & may safely say this godly prayer contained in the book: Defend O Lord this child with thy heavenly grace that he may continued thine for ever, and daily increase in thy holy spirit, more and more, until he come unto thy everlasting kingdom. Amen. And other such godly prayers there contained. Of any other kind of giving the holy ghost, there is no mention in that book, and therefore these additions might very well have been left out of your libel. But of the Bishop's benediction by laying on of his hands, hear Master calvin's judgement in his Instit. cap. 19 secti. 4. Talem manuum impositionem quae simpliciter loco benedictionis fiat, lando, et restitutam hody in purum usum vilim. Such imposition of hands as is simply made in the stead of blessing, I do commend, and wish that it were restored at this day to the pure use. There shall you also read the very self same for me & manner of confirmation allowed, which is now used in this Church of England. To the end of the eleventh reason, these words be added, and open our eyes that we may see what that good and acceptable will of God is, and be more earnest to provoke his glory: to the which I only answer Amen. In the end of the twelfth, there is something left out which they have placed in the 13. reason: but it is answered before. Fol. 6. There is nothing added or altered worth the noting: only in the fifteenth reason, where they said before that we honoured bishops by the titles of Kings: now they have recanted that, and condemned themselves of an untruth, for they have left out that title. In the end of that fifteenth article or reason, this is added: and which of them have not preached against the Pope's two swords: now whether they use them not themselves? Touching the Pope's two swords, we are of the same mind still, for the Pope contrary to the word of God taketh from Princes unto himself that authority which is due unto them by the word of God, and would have them to receive that authority from him which he hath no power to give: the Pope also requireth the full authority of a civil magistrate, and exempteth himself from all subjection, which is flat contrary to the word of God: our Bishops in this Church do not challenge as of their own right any such civil authority, but only according to their duty execute that, that by the Prince, & laws of this Realm, for just considerations is laid upon them. Neither do they meddle in all civil causes, or exercise all civil jurisdiction, but such only as helpeth to discipline and to the good government of this church and state: Wherefore we may safely preach against the Pope's two swords, and yet lawfully defend that jurisdiction and authority that any bishop hath in this Church, for any thing that I know. Fol. 7. Whereas before it was thus in the margin, and. 19 reason, to prove that the regiment of the church should be spiritual read Eph. 1.23. 1. Thess. 5.13.1. Ti. 5.2. Heb. 10.30. now it is thus altered: to prove that the regiment of the church should be spiritual, read Caluine in his commentaries upon these places. Eph. 1.23. 1. Thes. 5. 13.1. Ti. 5.2. Heb. 10.30. Belike because the scriptures themselves do not sufficiently prove your assertion, therefore you would have us to leave them, & to rest upon calvin's interpretation, which is nothing else but to prefer man's judgement before the word of god, or to give master Caluine authority to conclude that which is not determined by the scripture: If this be not your meaning, why fly you from those places themselves to master calvin's interpretation upon them? But what if you now abuse master calvin's commentaries upon these places, as you did before the places themselves? In his commentaries upon Ephe. 1. use. 23. This is all that he saith touching this matter. Nam utcunque Christus omnia perficiat, nutu, virtuteque sua: tamen specialiter loquitur hic Paulus, de spirituali ecclesiae gubernation. Quanquam nihil interea impedit quo minus de universali mundi gubernation accipias. For howsoever Christ maketh perfect all things with his beck, and by his power, yet Paul speaketh here especially of the spiritual government of the church. Although that in the mean time it is no hindrance, why thou mayest not also understand it of the universal government of the world. These words serve little for your purpose. There is no man that doubteth but that Christ doth spiritually govern his Church, and reign in the hearts of the faithful by his spirit: But your meaning is, that the government of the Church is only spiritual, which you can no more gather of these words of Caluine, than you may that the government of the whole world aught only to be spiritual. The same Caluine writing upon .1. Thessa. 5 vers. 12. for the which you have noted the .13. saith on this sort: Hoc additum videtur, ad notandum spirituale regimen, tametsi enim Reges quoque & magistratus Dei ordinatione prosunt, quia tamen ecclesiae gubernationem dominus peculiariter vult suam agnosci, ideo nominatim praeesse in Domino dicuntur, qui Christi nomine & mandato ecclesiam gubernant. This seems to be added to note the spiritual regiment. For although kings also and Magistrates do govern by the ordinance of God, yet because the Lord would have the government of the Church known peculiarly to be his, therefore namely they are said to rule in the Lord, which govern the Church in the name of Christ and by his commandment. Hitherto Caluine also affirmeth that which no man denieth, that God doth by the ministery of his word, spiritually govern his Church: But this taketh not away the civil Magistrate, neither yet civil laws made by the Magistrate externally also to govern the Church. In his Commentaries. 1. Ti. 5. verse. 2. he speaketh not one word of this matter for any thing that I can perceive. Upon the place to the Hebrews, he only showeth that God doth govern his Church: the which I think no man is so wicked as to deny. You must more plainly set it down what your meaning in this matter is, before you can be fully answered. For to prove that God doth spiritually govern his Church, is needless, being denied of none, either Papist, or Protestant: but thereupon to conclude that the civil magistrate is secluded from the government of the Church, or that there needeth no external regiment, is dangerous, and savoureth Anabaptisme. In the same leaf and .19. reason these words be left out, bamners and bells: which argueth that they were before untruly said to be used in gang week: But to lie, is a small matter with these men. Fol. 8. For Lord's grace of York: there is, the archbishop of York. The cause of this alteration I know not. In the margin over against the 21. reason, there is this note: It containeth manifest blasphemy as may appear, E●●e. 1.17. meaning this saying of the Bishop to those that are admitted ministers: Receive the holy Ghost: The place in that Chapter of the Epistle to the Ephesians proveth no such thing, these be the words: I cease not to give thanks for you making mention of you in my prayers, that the God of our Lord jesus Christ, the father of glory, might give unto you the spirit of wisdom and revelation through the knowledge of him. What sequel is there in this argument? Saint Paul prayed that God would give to the Ephesians the spirit of wisdom and revelation through the knowledge of him: Ergo this saying of the Bishop, (Receive the holy Ghost) to those that are admitted into the ministery, containeth manifest blasphemy. Such is your usual manner of reasoning. Fol. 9 and second article. All this is added: Neither is the controversy betwixt them and us as they would bear the world in hand: as for a cap, a tippet, or a surplice, but for greater matters concerning a true ministery and regiment of the Church according to the word. Which things once established the other melt away of themselves: and yet consider I pray you whether their own argument doth not choke themselves, for even the very name of triftes doth plainly declare that they aught not to be maintained in Christ's church: and what shall our Bishops win by it? Forsooth that they be maintainers of triftes and trifling Bishops, consuming the greatest part of their time in those trifles, whereas they should be better occupied. We strive for true religion and government of the Church, and show you the right way to throw out Antichrist both head and tail, and that we will not so much as communicate with the tail of the beast: But they after they have thrust out antichrist by the head, go about to pull him in again by the tail, cunningly coulouring it, lest any man should espy his foot steps, as Cacus did when he stole the oxen. What other men have done, I know not, but for my part, I always suspected and partly knew, that some of you had greater matters in hand, and of more importance than cap, tippet, and surplice, which surely was one of the first causes that moved me to be more earnest against you, than I was accustomed: For I did understand that you were hatching opinions tending not only to Anabaptisme, but to the overthrow of the Gospel, and disturbing the quiet state of this Church: And yet who knoweth not that you have made the cap, and Surplice your pretence hitherto, until now of late when you see almost all men condemn your folly. You say, we choke ourselves with our own argument, for even the very name of trifles doth plainly declare, that they aught not to be maintained in Christ's Church. Surely of themselves they be but trifles, as all other external ceremonies and indifferent things be: It is the circumstances that maketh them no trifles, but matters of weight: For things indifferent being commanded thus or so to be used by the Magistrate (not as necessary to salvation & justification, but as convenient and necessary for order & decency) be not now trifles: And who soever without a lawful urgent cause, or in a case of necessity, doth break the law made of them, showeth himself a disordered person, disobedient, a contemner of lawful authority, and a wonder of his weak brother's conscience. And if any man shall say, that this is to bring us again in bondage of the law, and to deprive us of our liberty: I answer, not, for it is not a matter of justification, but of order: And to be under a law, is no taking away of Christian liberty, for the Christian liberty is not a licence to do what thou list, but to serve God in newness of mind, and that for love, not for servile fear. Of themselves therefore they us but trifles, but being commanded by the Magistrate to be used, or not to be used, they are no trifles, no more than it was for women to come into the Church bareheaded, or a man to pray, having his cap on his head, after that Saint Paul had made an order to the contrary. And therefore these scoffs and stoutes (and what shall out Bishops win by it? forsooth that they be maintainers of trifles, and tri●ling Bishops, consuming the greatest part of their time in these trifles, where as they should be better occupied) might with more commendation of your modesty have been well forborn. They see your doings tend not only to contention, but to confusion: not only to disobedience towards the laws of the Prince, but also to dangerous errors, yea to the overthrow of religion, and therefore they are neither maintainers of trifles, nor trifling Bishops, but wise, discreet, vigilant and learned fathers, which seek to maintain peace, preserve good order, defend the authority of lawful laws, and in time suppress erroneous doctrine. You rather spend the time in trifles, when you might be better occupied, for you (omitting all other necessary points of doctrine, and profitable exhortations to good life) stuff your sermons, and furnish your table talk with nothing else, but with bitter invectives against those rites, as though they were matters of damnation, and against those learned and discreet ministers of the word, who (according to their duty, using of them) seek in deed to beat down antichrist, to plant necessary points of religion in men's hearts, and to teach repentance with newness of life, which your unfruitful, froward, and contentious dealing, rejoiceth the Papist, discrediteth the sound and learned preacher, offendeth the godly, woundeth the weak, worketh contempt of Magistrates and superiors in the hearts of the hearers, destroyeth that which other men build, & finally doth good to none. For what fruit can there come to the hearers by inveighing continually against cap, tippet, surplice, ring in marriage, women's white kerchers, bagpypes, funeral sermons, mourning apparel. etc. Bishops, Preachers, Magistrates, Prince? These and such like, be only the common places, you entreat of. When you say, that you strive for true Religion and government of the Church. etc. You say▪ that you do that▪ which is to be wished you should do: But your doings tend to the defacing of true Religion, and overthrow of the right government of the Church, and although you be not the head of Antichrist, yet are you his tail: For the tail of the beast, (as learned men say) be false prophets, hypocrites, such as stir up schisms and factions among true Christians, and by pretence of zeal, by cloaked and coloured means, seek to draw into the Church Antichrist backward, as Cacus did the oxen into his den. FOr as much as the Authors of the Admonition, for their better credit, have set down in print, the Epistles of master Beza, & master Gualther: so I have thought good to set down an Epistle of master Gualther, revoking the same, upon better information: also, an other, of master Bullinger, concerning the same cause. A Letter of master Gualther, written of late to the R. Reverend father in Christ, the bishop of Ely. S. ACCEPI (reverend in Christo pater) litteras tuas, quibus ad eas respondes, quas ego ante sexennium, anno nimirum. 1566. ad D. Parkhurstum amicum veterem dederam. ut autem ego vehementia quadam in scribendo usus fui, ita tu quoque mea non minus graviter diluis. Sed libertate tua adeò me non offendi scias, ut potius summi beneficij loco ducam tuam illam admonitionem, sive, correptionem malis dicere. Nam ex ea amari me abs te intelligo, quem ego prius, licet facie ignotum, venerari solebam, propter pietatis ac eruditionis testimonium, quod piae memoriae vir, Petrus Martyr, tibi saepius apud me tulit, et cuius argumentum evidens nunc in tuis literis conspicio. Pietatis enim esse scio causam publicam contra quosuis tueri, amoris autem indicium est libera admonitio, qua fratris ab alijs decepti error arguitur, ut rectius sentire discat. Quod utrumque cum tu non minus eruditè, quam verè facias, tuam pietatem merito exosculor, & spero offensionem istam quae inter nos exorta fuit, amicitiae indissolubilis nobis causam fore. De tua enim humanitate mihi polliceor, quod culpam hanc mihi facile condonatura sit, si quo tempore, & quibus de causis, & ad quem ista scripserim, consideret. Fuit tempus illud exulceratissimum, & diversae in singulos fere dies ad nos literae perferebantur, cum infoelix illa de vestibus controversia apud vos ageretur. Monuimus iunt adversarios vestros, ne propter rem nullius momentilites moverent in ecclesia, & putabamus rem benè esse sopitam. Sed ecce praeter omnem expectationem, Geneva adveniunt Angli duo, qui à D. Beza, cuius aures criminibus & calumnijs oppleverant, litteras afferunt piae quaerimoniae plenas, quibus v● rebus Angliae afflictissimis opem ferremus rogabat, & ut ego ad vos profectionem instituerem hortabatur. Accessit duorum istorum relatio, qui eadem nobis narrabant, quae prius Geneue nin● profuderant, idque tanta cum confidentia, & pietatis simulatione, ut scripto quoque consignatos exhiberent errores, & abusus multos, atque nimium superstitiosos, quosiam in Anglia defendi dicebant, & ab Ecclesiae ministerio deijci eos omnes qui illis consentire nollent. Addebant hoc ipsis acerbissimum accedere, quod plerique Episcoporum se executores praeberent corum, quae in A●la ab hominibus superstitioni, & ambitioni deditis indies conderentur. Quis vero aliquos tam impudentos esse suspicaretur, qui tanta cum fiducia auderent mentiri in causa publica, cuius cognitio non poterat diu latere? Nos certè istorum narratio vehementer perturbavit, & fateor me extempore epistolium illud effudisse, & ad D. Parkhurstum, quocum mihi licere putabam liberius agere, propter veterem amicitiam, quae ante annos triginta quinque Oxonij, in●hoata postea domi meae, quatuor annorum hospitio ita confirmatae fu●t, ut & illi in me ius esse velim, & vicissim mihi de illo quiduis polliceatur. Nihil minus mihi in mentem veniebat, quàm ut meas literas ille latius spargere●. Nam ipsius potius sententiam audire cupiebam, qui tamen de hac causa nihil unquam scripsit. Quod me non multum movebat, eo quod non multum post D. Abelus, vir optimus & amicus communis noster, de hac re ad nos scriberet, vosque omnes hac culpa liberaret. Nihil ergo porro solicitus eram de meis illis literis, quas soli Parkhursto meo scrip●eram, de cuius in me studio dubitare, neque possum, neque debeo. At quia eas latius sparsas fuisse nunc demum inte●●igo, id certè mihi vehementer dole●, & tuae amplitudini (mi pater reverend) me gratias ingentes debere fateor, qui vel sero tandem de eo me feceris certiorem. Et quia te de animi mei candore & affectu syncero non dubiture scribis, tuam humanitatem rogo reverenter, ut me apud alios etiam excuset, ad quorum manus mea illa Epistola pervenit. Nobis certè ab eo tempore cum vanis istis rixatoribus nihil res fuit, qui neque ad nos unquam scripserunt, neque aliquid à nobis profectum iacture poterunt. Nam non multo post evidentius apparuit quid molirentur, quando in Palatinatu sub disciplinae ecclesiastica praetextu, cuius illi caput & summam in excommunicatione constituunt, mutationis primi author● fuerunt, quae Ecclesias illas vehementer concussit. Rurfus ergo tuam amplitudinem rog● reverend in Christo pater, ne de Gualtero, Anglici nominis studiosissimo, aliquid finistrum suspiceris. Faxo enim, sic volente deo, ut publicum quoque extet meae de vobis omnibus qui illic Christo seruitis existimationis testimonium. Et sane nisi de nostro consensu mihi nihil non pollicerer, nunquam certè filium meum, qui mihi unicus est ex Zuinglia mea, cuius defunctae memoria mihi praetiosissima est, in Angliam misissem. Quem si tuae amplitudini à me hucusque commendat●m esse miraris, non alia de causa id abs me neglectum putabis, quam quod nullum ante hac inter nos fuit literarum commertium, me vero puderet, tibi tanto viro & mihi non nisi ex nomine noto privatam ob causam aliquid negotij exhibere. Quae apud nos ferunter, ex domino Sando Londinensi Episcopo rescire poteris, eadem hic repetere propter nuntij qui mihi praeter expectationem obtigit festinationem, non licet. Christus jesus tuam amplitudinem servet, suoque spiritu regat. Amen. Tiguri. 9 Junii. Anno. 1572. Amplitudinis tuae obseruantissimus. RODOLPHUS GVALTERUS. The same in English. S. I have received your letters (Reverend father in Christ) wherein you do answer unto those, which I sent unto mine old friend, D. Parkhurst, above six years since, even in the year. 1566. And as I used a certain kind of vehemency, so do you also with no less gravity, put away my assertions. But assure yourself; that I am so far off from being offended with this your liberty, that I rather esteem of that your admonition or reprehension (if it please you so to term it) as of an especial and singular benefit. For by it I perceive that I am beloved of you, whom before (although by face unknown) I was want to reverence, for the testimony of godliness and learning, which Peter Martyr (a man of godly memory) did oftentimes give of you unto me, and whereof I now see an evident proof in these your letters. For I know, that to defend the common cause against any man, is a point of piety: but a free admonition, whereby the error of thy brother (being deceived by other men) is reproved, to the intent that he might learn to judge better, is as a token of love. Both the which, seeing that you have no less learnedly, than truly performed, I have just cause to embrace your holiness, trusting, that this displeasure which hath arisen betwixt us, shall be a cause of perpetual amity. For thus much I dare presume of your courtesy, that I shall easily obtain pardon for this offence, if you would but consider at what time, upon what occasion, and unto whom I written these things. The time was most corrupt and troublesome, and divers letters were brought unto us every day, when that unhappy controversy about apparel was broached amongst you. We than admonished your adversaries, that they should not move any contention in the Church, for a matter of so small importance: and we thought the matter had been well-nigh buried. But behold, contrary to all men's expectation, there cometh two English men from Geneva, who brings from master Beza, (whose ears they had before filled with crimes & forged accusations) letters full of godly complaints, wherein he desired that we would help the most afflicted state of England, and counseled me, to make a journey unto you. Hereunto was adjoined the report of those two, who declared unto us the same things, which before they had uttered at Geneva, and that with so great confidence, and show of holiness, that they set down in writing errors, and many superstitious abuses, which they said were now defended in England, and that all those were put from the ministery of the church, which would not consent thereunto. They said moreover, that this was their greatest grief, that many of the Bishops showed themselves to be the executors of those things, which were daily coined of superstitious and ambitious Courtiers. But who (I pray you) would suspect, that any would so boldly make a lie in a common cause, the knowledge whereof could not long be hid? surely their talk moved us very much, and I confess I written that Epistle upon a sudden unto. D.P. with whom I thought I might be bold, for the old friendship, which being begun at Oxeforde, above .35. years ago, hath been so confirmed since, by his sojourning at my house the space of four years, that both I am willing to be at his commandment, and again also may assure myself of his good will, in any respect. Notwithstanding, I thought nothing less, than that he would publish my letters abroad, for I only desired to hear his advise: who (for all that) never written of this matter: which thing moved me not much, because a singular honest man, and our common friend, D.A. written thereof unto us, and delivered you all from blame. Therefore I took no care at all for those my letters, which I had written only unto my P. of whose good will, I neither can nor aught to doubt. But surely I am very sorry, since I understand now, that they have been farther published: and I think myself bound to give your honour great thanks (Reverend father) for that at the length (though somewhat late) you have advertised me thereof. And forsomuch as you write, that you have no doubt of the simplicity of my mind, and sincere affection, I humbly beseech your gentleness, to make my excuse unto others, also to whose hands, that my Epistle hath come. Verily since that time, we have had nothing to do with those vain brawlers, who neither have written to us at any time, neither yet can brag of any thing that hath come from us. For not long after, it more plainly appeared what they went about, when as under the pretence of Ecclesiastical discipline (the head and chiefest point whereof they would have to consist in excommunication) they were the chief authors of an alteration within the signiory of the county Palatine, which marvelously troubled and disquieted those Churches. Wherefore once again (Reverend father in Christ) I beseech your honour, that you would not conceive any sinister opinion of Gualther, who beareth a singular affection to the English nation: for (God willing) I will set forth a public testimony, how much I esteem of you all, which serve Christ in that place: and certainly I would never have sent my son into England, whom only I have of my wife Zwinglia (the memory of whose death is most lief and dear to me) except I had thoroughly persuaded myself of our consent and agreement. If you marvel that I have not hitherto written to your honour in his behalf, you shall understand, that I have neglected it, for no other cause, than this, that before this time, there hath been no intercourse of letters betwixt us, and I should have been ashamed to trouble you, so worthy a man, & altogether (except by name only) unto me unknown, for a private matter. You may understand by D.S. Bishop of L. all our affairs in these quarters, which I could not here repeat, for the hast of the messenger, which happened to me unlooked for. Christ jesus preserve and guide your honour with his spirit. Amen. From Tigure, the .9. of june. 1572. Your Honour's most ready at commandment, Rodolph Gualther. Ex Epistola Hen. Bullingeri, ad Robertum Episcopum Winton. 12. Marcy. 1572. IN primis, vero gratulamur vobis admirandam illam serenissimae Reginae vestrae felicitatem in turbi● componendis, in hostibus profligandis, in subditis in officio retinendis, & in practicis nequiter à per duellibus contextis sapienter & fortiter defendendis. Dominum oramus sedulò ut amplissima in ipsa dona, non tam servet quam amplificet, eamque ab omni malo protegat. Superat haec virgo deo dilectu (omnium testimony) bonorum omnes quotquot nunc regnant reges mares per orbem, sapientia, modestia, clementia, & tum etiam justitia, rerumque gerendarum dexteritate & admiranda felicitate, unde sane pij omnes per universa regna sese consolantur, & in vera religione confirmant, quòd perspicue cernunt Christum Dominum cultrici suae adesse tam potenter, ipsamque gloria & omnigenis virtutibus Heroicis, divinisque anteferre prindipibus. Dolet autem nobis non mediocriter, quod in propaganda veritate, inque dilatandis Ecclesiae Christi pomerijs; tot vobis se obijciunt obstacula atque remorae, ab illis quoque exortae, qui maximè Euangelici volunt videri. Verum per initia reformationis Ecclesiae nostrae, eadem nos exercuit molestia. Erant enim quibus nihil in reformando satis purum videbatur, unde & ab Ecclesia sese segregabant, & conventicula peculiaria constituehant, quae mox consequibantur schismata & sectae variae, quae iucnudum spectaculum exhibebant hostibus nostris papistiois. Sed innotuit tandem ipsorum Hypocrisis & ataxta, suaque sponte diffluxêre. Liberabit hac molestia & vos haud dubie clemens, & misericors Dominus. etc. The same in English. FIrst of all, we rejoice with you for the wonderful felicity of your most gracious Queen, in quieting of troubles, in overthrowing of her enemies, in keeping of her subjects in obedience, and for her wise and courageous sifting out of the mischeevously wrapped practises of traitors. And we do earnestly pray unto God, that he will not only continued these so great graces in her, but also increase them, and that he will defend her from all evil. This virgin Prince, beloved of God, in the judgement of all good men, excelleth all the men Princes that now reign in the world, in wisdom, in modesty, in mercy, in justice, in dexterity, and marvelous happiness in all her affairs, so that undoubtedly, the godly of all nations do comfort themselves, and are confirmed in the true religion, for that they do evidently see Christ the Lord so mightily to favour his servant, and to preserve her in glory, and all manner virtue, before Heroical and divine Princes. But we are not a little sorry, that in your spreading of the truth, and enlarging of the limits of Christ's church, so many stops and stays are cast against you, and they springing from them that will seem most evangelical. For in the beginning of the reformation of our Church, the same grieves occupied us, for there were some, unto whom in reforming, nothing might seem sufficiently pure, in so much that they separated themselves from the church, and appointed private conventicles, the which, there did presently follow schisms, and divers sects, and they were a pleasant spectacle to our enemies, the Papists. But at the length their hypocrisy and disorder did appear, and they vanished of their own accord. The merciful and gracious Lord shall deliver you also, no doubt, from this trouble. etc. A brief answer to certain Pamphlets spread abroad of late. I HAVE of late received three little Pamphlets, the first as it were a preface to the other two, the second entitled, An exhortation to the Bishops to deal brotherly with their brethren: The third, An exhortation to the Bishops and their clergy, to answer a little Book that came forth the last Parliament, and to other brethren to judge of it by God's word, until they see it answered, and not be carried away with any respect of men. The Preface consisteth of these points especially: first by divers examples it is there declared, that the wicked and ungodly of this world, could never away with such as would reprove them for their manifest sins and ungodliness. Secondly, that this is the cause why these two Treatises which were lately written and imprinted in the last Parliament time. etc. were of so many misliked, and the authors thereof so cruelly entreated, and straightly imprisoned. etc. Thirdly, it raileth on the Bishops and such as be in authority, comparing them to false prophets and to Pharisees. etc. last of all, it concludeth with threatening, that if they go forward in their sins, their doings shall be with more bitterness of words and plainness of speech thrown into their faces. The first is needless: for who knoweth not, that from time to time it hath been the manner of such as were desperately wicked, not to suffer their sins openly to be reproved. The second is false, uncharitable, and slanderous: for the cause why the books be not esteemed (especially of the wise and learned) is the untrue doctrine contained in them, maintained with untrue and unapt allegations of the Scriptures, and interlaced with opprobrious terms and railing speeches, tending to the disquietness of the Church, and overthrow of true religion. The authors thereof to be imprisoned, not for telling any man of his sins, but for writing Libels against this whole Church of England, against the book of Common-prayers, against the ministery, against the Sacraments, finally against the whole form and government of the Church, by the whole consent of this realm established, & according to the rule of God's word. And with what face can you say, that they be imprisoned for telling men of their sins▪ where ever read you or herd you that any of the Prophets or apostles told men of their sins by libels? Surely that kind of dealing is not for the Apostles of Christ, but for the ministers of Satan. The third cometh of the same spirit that the second doth, that is, of the spirit of arrogancy, and malice: for it compareth godly, wise, zealous and learned Bishops, to idolatrous Priests, and ●o Pharisees: but in deed the conditions and qualities of the Pharisees do most aptly agree with the authors of these Libels and their adherentes for the pharisees did all that they did, to be seen of men, and sought the commendation of the common people, as appeareth Matthew. 6. and .23. and so do they: The Pharisees when they fasted, disfigured their faces: and these walking in the streets, hung down their heads, look austerely, and in company sigh much, and seldom or never laugh: the Pharisees strained out a gnat, and, swallowed down a Camel: And these men think it an heinous offence to wear a cap or a surplice, but in slandering and backbiting their brethren, in railing on them by Libels, in contemning of superiors, and discrediting such as be in authority: to be short, in disquieting the Church and state, they have no conscience. The Pharisees separated themselves from the common sort of men, as more holy, and contemned the poor Publicans as sinners: And therefore some learned interpreters think, that they be called Pharisaei, quasi segregati, quod vitae sanctimonia a vielgi moribus & vita separati essent, non aliter atque monachi, quos Chartusianos vocant, They be called Pharisees, as separated and divided from the common sort in holiness of life, much like unto the Monks, which be called Carthusians. And josephus saith, Lib. 1. ca 2. de bello judaico. that they were called Pharisees, because they seemed to be more holy than other, and more cunningly to expound the law. Also he sayeth this to be one property of theirs, that what so ever their own reason persuadeth them, Lib. Antiquit. tom. 2. libr. 18. cap. 2. Tom. 2. lib. 17. cap. 3. Id sequuntur pertinaciter, that they stubbornly follow Again he saith, that they be astutum hominum genus, arrogans, & interdum Regibus quoqu● infestum. etc. A subtle kind of men, arrogant, and sometimes enemies to Kings and rulers: These men separate themselves also from the congregation, and will communicate with us neither in prayers, hearing the word, nor sacraments: they confemne and despise all those that be not of their sect, as polluted, and not worthy to be saluted, or kept company with: and therefore some of them meeting their old acquaintance, being godly Preachers, have not only refused to salute them, but spit in their faces, wishing the plague of God to light upon them, and saying that they were damned, and that God had taken his spirit from them, and all this because they did wear a cap: wherefore when they talk of Pharisees, they pluck themselves by the noses. But, Lord, what a strange time is this, when such as they be, dare thus boldly publish libels against their superiors, for maintaining and executing good and godly laws? The conclusion of this Preface, is a stout, presumptuous and malapert threatening, in my opinion, not to be suffered, but how soever your pen and tongue walketh, yet I pray you hold your hands, or else. etc. In this portion entitled An exhortation to the Bishops to deal brotherly with their brethren: There is no great matter contained worthy of answering, only the author doth excuse himself, for taking upon him that exhortation, and moveth the bishops to deal brotherly with the authors of the Admonition. first, because they be their brethren: Secondly because they ought first to have discovered unto the world by the word of God, how truly or falsely they have written: Thirdly, because they do but disclose the disorders of our Church of England, and humbly desire a reformation of the same, according to the rule of God's word. etc. Fourthly, that Papists lie abroad in their diocese untouched, etc. Fifthly, that many lewd light books, and ballads fly abroad printed, not only without reprehension, but Cum privilegio. Likewise in the same book the Author seemeth to justify the Admonition, and to condemn the Lordship and authority of Bishops, ascribing thereunto the stay and hindrance of their pretenced reformation: charging them after a sort with mangling the Scriptures of God, and with snaring the godly with such laws, as were purposely made for the wicked. These be the principal contents of that book. The first reason, that is, (that they be their brethren) might aswell be alleged for the impurity of Anabaptists, Arrians, and such like, who pretend the sincerity of God's word, and would be counted brethren: Yea it might aswell be alleged for many other male fa●tours, who be also brethren, and yet must not therefore escape unpunished for their offences. Shall not the Prince and the magistrate execute laws upon such as break them, because they be their brethren in Christ? beware of such doctrine, & let not affection in private men's causes carry you headlong into public errors. But I think you are in this point deceived, for how so ever we account them our brethren, yet they account not us their brethren, neither will they acknowledge us so to be, as some of them, both in open speech and manifest signs have declared. And therefore when the Bishops deal with them, they deal with such as disdain to be called their brethren. To their second reason I answer, that I think they have been talked with, and herd what they have to say for themselves, but their haughty minds and good opinion conceived of themselves, will not suffer them to see their errors: In this reason you allege nothing for them, but that which may also be alleged for the Papists, or any other sect of heretics. But it is an old saying, Turpe est doctori etc. How happeneth if that they themselves have first defamed, not the Bishops only but also this whole Church of England with public libels, before they have used brotherly and private conference? This is to spy a mote in another man's eye. etc. How true the third reason is, may appear in my answer to their Admonition: But how true so ever it were, yet their disordered disclosing, by unlawful means, that is, by libeling, deserveth as much punishment as hitherto they have had: for the truth needeth no such ungodly means of disclosing. If Papists go abroad unpunished when by law they may be touched, surely it is a great fault, and can not be excused, and I pray God it may be better looked to: But this is no good and sufficient reason for the impunity of other: Because some Papists be not punished, shall therefore no disordered persons be punished? Or because some in authority wink at some Papists, shall therefore no laws be executed towards any offenders? Surely touching malice against the form and state of this our Church, I see no great difference betwixt them and the Papists, and I think verily they both conspire together. The same answer I make to your fift reason: shall no book be suppressed because some be not? It is a fault (I confess) to suffer lewd ballets and books touching manners: But it were a greater fault to suffer books and libels disturbing the peace of the Church, and defacing true religion. Concerning the titles and offices of Bishops I have spoken sufficiently before. In mangling & wresting of the scriptures none offend so much, as do the Authors of the Admonition, who in that point are comparable to the Papists, as may be seen by the learned and diligent reader. If they, whom they term godly, do willingly offend against such laws as were made for the wicked, they are to be punished according to the laws, neither are they to be spared because they pretend godliness: For there is no godliness in breaking of laws. The third scroll called An exhortation to the Bishops and their clergy to answer a little book &c, is satisfied (I trust) for I have (as it is there required) answered the short and peevish pamphlet (as they term it) I have disclosed their double and corrupt dealing, their wring of the scriptures to serve their turn, and have declared the true sense and meaning of them: I have not bombasted it with rhetoric, but in plain and simple manner uttered my judgement according to the true meaning and sense of the scriptures: Notwithstanding I have in sundry points declared the use of the Church of Christ in times past, and do use the testimony of ancient councils and learned fathers, which these unlearned men unlearnedly contemn, a thing not heard of in any age or Church, nor allowed of any learned man, but only of certain heretics and especially Anabaptists. To be short I have not answered the book by pieces, but wholly. How be it I must desire them to pardon me for not making more speed with mine Answer: their frivolous quotations so troubled me, and my other business, that I could no sooner make an end of it. In all the rest of that deriding Pamphlet, there is nothing of any moment, worth the answering. Therefore as they allege this portion of a sentence taken out of Saint Augustine in his epistle ad Vincen. Si terrerentur & non docerentur, improba quasi dominatio videretur, If they should be feared and not taught, it might seem a wicked governance: so I conclude with the other part of the same sentence: Si docerentur & non terrerentur, vetustate consuetudinis obdurarentur, & ad capescendam viam salutis pigrius moverentur: If they should be taught and not feared, in time they would wax stubborn, and be the hardlier moved to embrace the way of salvation. ¶ A brief view of the second Admonition. I Have also received a second Admonition to the Parliament, the author whereof undertaketh to teach how to reform those things which the other Admonition found fault with. I shall not need to make any long discourse of it, neither will I: The answer to the first Admonition, is an answer to this also. Only I thought it good to note unto you that this book consisteth of these points especially: First it justifieth the authors of the first Admonition, & seemeth to complain that they have not justice, because they appealing to the highest Court of Parliament, their appeal would not be received. And therefore they say the scripture is plain that it shall be easier for Sodom & Gomorra in the day of judgement, than for such a Court: (meaning the Court of Parliament) & they quote for that purpose in the margin the .10. of Math. vers. 14.15. which is a shameful profanation of the scripture, & an egregious slander to that honourable Court. The justness of the appeal, I leave to the justices, and skilful lawyers to be considered of, for it is not within the compass of my faculty. Only I think that, that scroll can have no defence of Parliament: first because it is a Libel: secondly because it was published in print before the Parliament was made privy unto it. In this part these words of theirs would be well considered, there is no other thing to be looked for, than some speedy vengeance to light upon the whole land, provide as well as the politic Machevills of England think they can though God do his worst: It would be known whom they mean by these politic Machevills: For they envy all men of great authority, wit and policy. The second part consisteth only of railing words and slanderous accusations, first against this whole church of England, for they say that we are scarce come to the outward face of a church rightly reformed, and that although some truth be taught by some preachers, yet no preacher may without great danger of the laws utter all truth comprised in the book of god etc. And a little after they add & say, that the truth in a manner doth but peep out behind the screen: which speeches as they be very untrue (for who knoweth not that the Gospel is wholly, publicly, & freely preached in this church of England) so they be slanderous, neither can the Papists speak any worse. In this part also to prove that this is no true saying, in matters of policy & government, it is not repugnant to the word of god, & therefore it may be used: is alleged this saying of Christ. Math. 12. He that is not with me is against me. But they have forgotten the words of christ, Mar. 9 qui non est adversus nos pro nobis est, He that is not against us is with us. Whereupon we may much better conclude, that that which is not repugnant to the scripture, is consonant to the Scripture, than they can do the contrary of the former place. Notwithstanding in both these places (as I think) Christ speaketh rather of men and persons, than of things themselves. In the same part their speech of the queens supremacy is very suspicious, & it would be demanded of them, what they think in deed of her majesties authority in ecclesiastical matters, for in this point they have hitherto dealt very subtly and closely: notwithstanding their meaning may easily be perceived of such as diligently consider their books. Likewise in this part they note certain contrarieties in this Church, as betwixt the Communion book and Injunctions, touching wafers: the Communion book and Advertisements concerning Church vestures: the Cannons and the Pontifical in not ordering of ministers sine titulo, and such like matters of no importance: which justify rather this church, than otherwise: for surely if they had had weightier matters, they would no doubt have alleged them. But in these same matters they are much deceived, for as I suppose in matters of ornaments of the Church and of the ministers thereof, the queens majesty together with the Archbishop or the commissioners in causes ecclesiastical, have authority by Act of parliament to altar and appoint such rites and ceremonies as shall from time to time be thought to them most convenient. To be short, in that point they say that in things of order one Church may many times differ from another without offence, following the general rules of scripture for order, as in appointing time and place for prayers etc. which is a very true saying, and flat contrary to all that is said either in the first admonition, or in this second: For if such things may be appointed in the church, not being expressed in the word of God, but depending upon this general rule, Let all things be done decently and in order. 1. Cor. 14. then surely the magistrate hath authority in such matters to appoint what shall be thought unto them most convenient, so that it be not repugnant to ●o the word of God: except you will make this the question, whether in such matters we ought to be directed by the magistrates and governors of the Church, or by every private pastor in his several charge? The third part of this book condemneth the degrees of Doctors, Bachelors of divinity, and Masters of art in the universities, and slanderously, untruly, and opprobriously speaketh of the universities and such as be in them: presumptuously prescribing a manner of reformation for the same, when as I think verily, they know not what Universities mean. But here we may note that they seek to overthrow all learning and degrees of learning. The same part also very slanderously and unchristianly raileth on some bishops by name and the rest of the clergy, charging them most un truly with sundry things: but because it is done by way of libeling (a devilish kind of revenge) therefore, I trust godly and wise men will esteem of it accordingly. Besides slanderous reports and opprobrious words, there is nothing in this part worthy the answering. In the fourth part, the author taketh upon him to set down a plat form of a Church, to prescribe the manner of electing ministers, of their exercises, of their equality, of the government of the Church, etc. Which surely being well considered, will appear not only a confused plateforme, without any sound warrant of God's word, but also a fantastical devise, tending to the overthrow of learning, religion, yea the whole state and government of the common wealth. But because I have before in the confutation of the first Admonition, spoken sufficiently of all these matters, therefore I will only note one or two things in this part, to let you understand that these platformers build not upon that foundation that they would have others so strictly bound unto: For let them tell me upon what scripture this is grounded: Let no one minister meddle in any cure save his own, but as he is appointed by common consent of the next conference or counsels provincial or national, or further if it may fall out so general of all Churches reformed? Or this, That the ministers must be equal, and that some must be governed by all, and not all by some? Or that, the pastor or teacher in every congregation aught to be the principal of the consistory of their congregation? Or that, Many parishes may be joined in one, and have one pastor, and yet that it is unlawful for one pastor to have many parishes? Or that, In the mean while, till preachers increase to furnish the places unfurnished, upon conference among the learned, some discrete man be appointed to make some entiet prayer. etc. Or that it is evil so oft to repeat, Glory be to the father. etc. Lord have mercy upon us. etc. or the lords prayer? For the text which they allege for the same, Math. 6. is wickedly wrested, and corruptly alleged: for the words of Christ be not (as they translate them) When you pray 〈…〉 that is, many words without faith, and the inward affection of the mind, is forbidden. Paul. 1. Thessa. 5. saith, Pray continually. And Christ, Math. 6. saith, Pray on this manner, Our father. etc. So that of necessity we must oftentimes repeat the lords prayer, if we will believe Christ and his Apostle Paul: But Lord what strange doctrine is this, to call Glory be to the father. etc. Lord have mercy upon us. etc. Our father. &c, popish? Surely these men (as I suppose) be not well in their wits. These and a number of other fancies they have in this book which they can not ground upon any scriptures, but by wring and wresting of them: and in deed their séeeking is, to have all things framed according to their fancies, that they may be accounted planters and platformers of Churches. I omit this, that the Author boasteth, that he and many others will set themselves against us, as the professed enemies of the church of Christ: For the matter is not great, neither shall the● in that point deal any otherwise with us, than 〈◊〉 anabaptists, Arrian●, and other Heretics have 〈◊〉 with other Churches. This shall be sufficient for an answer to that book, because all other matters of substance are by me answered before in the former confutation. Articles collected out of the former Admonition, and untruly said (of the fautors of that Admonition) to be falsified. TO the end of the second Admonition there is joined A reproof of certain Articles, collected (as it is thought) by the bishops, (for so they say) out of a little book entitled, An admonition to the Parliament. etc. But as I think, it may rather be termed, a recantation, or (if you will) a reformation or mitigation of certain articles in that first admonition rashly set down, and without learning or discretion printed. 1. Fol. 3. li. 1. pa. 2. First, they hold and affirm, that we in England are not yet come to the outward face of a Church agreeable to god's word. Here you found fault that this word scarce is left out. In deed this word scarce was written in the margin of divers copies of the first admonition: whether it were so in all, or not, I know not: no more do I whether any such collection (as you pretend) was made. But what need you so much stick in words, when the thing is manifest? For in effect they deny as much as that proposition importeth: they wholly condemn the ministery, the ceremonies, and the government of this Church. They say the sacraments be full of corruptions: and in their second Admonition, fol. 42. they say, that the sacraments are wickedly mangled & profaned: they utterly condemn our order & manner of common prayer: yea in effect our doctrine also, for in their second Admonition, fol. 7. they say, that although some truth be taught by some preachers, yet no preacher may with out danger of the laws, utter all truth comprised in the book of God. What can be spoken more slenderly of the doctrine preached in this church? A man may truly speak as much of the Romish church: for some truth is taught by some Papists: yea some truth is taught by some jew and Turk. When therefore, you say, that in this Church neither the word is truly preached, nor the Sacraments sincerely ministered, nor yet Ecclesiastical discipline (which three in the first Admonition, Fol. 3. is said to be the outward marks whereby a true christian Church is known) and also condemn our ministery as Popish and unlawful, with the whole government of our Church (as you do in plain terms) may it not be truly said, that you affirm us in England as yet not to be come to the outward face of a Church agreeable to God's word? Furthermore, what doth this word scarce, help the matter, doth it not import as much? It is a rule in Philosophy, quod vix fit, non fit, that which is scarcely done is not done. 2 They will have the ministers to be called, allowed, and placed by the people. You say, that this article is falsified: and yet their words in that place of their admonition be these: Then election was made by the common consent of the whole Church. And a little after: Then no minister placed in any congregation, without the consent of the people. Wherefore the collection is very true, and they belike ashamed of their doings: and therefore they have corrected these assertions in their second edition of their first admonition, on this sort: Then election was made by the elders, with the common consent of the whole Church. Surely these men be past shame, else would they not deny their own written assertions. 4. Lin. 9 They hold that a bishop at no hand hath authority to ordain ministers. This article you confess to be truly gathered: but now you make this gloze (not alone) and yet in their Admonition it is in flat terms, that the ordering of ministers doth at no hand appertain to bishops. 6. Lin. 28. They will have the ministers at their own pleasure to preach without licence. This is true, by your own confession, for you will have no other licence, but your calling to the ministery, which must be (as you say) by the congregation. Here you shut out both the Prince's licence and the Bishops. 7. Lin. 13 fol. 17. lin. 6. pa. 1. Whatsoever is set down in this article is manifestly affirmed in the Admonition, and your Answer to it is frivolous, and nothing to the purpose. For in the first part of the Admonition, fol. 2. pag. 1. These be the words: In those days known by voice, learning, and doctrine: now they must be discerned from other, by Popish and Antichristian apparel, as cap, gown, tippet. etc. And in the second part speaking of the apparel prescribed to ministers, they say on this sort: There is no order in it, but confusion: no comeliness, but deformity: no obedience, but disobedience both against God and the Prince. Are you not then ashamed to say, that this article, (they will have the minister discerned from others by no kind of apparel, and the apparel appointed they term Antichristian, and the apparel appointed by the Prince, disobedience against the Prince,) is falsified? Fol. 4. lin. ●. pag. 2. They will have all archbishops, Bishops, Archdecons. etc. together with their offices, jurisdictions, Courts, and livings clean taken away, and with speed removed. You say, that this is falsified in part, because there is left out Lords grace, justice of peace, & Quorum. etc. Surely the article is truly collected in every point, and plainly affirmed in the .2. leaf of the first part of that Admonition. As for your giving words that follow, they be but wind: I warrant you the confutation will abide the light, and the author will show his face, which you are ashamed to do. 9 Lin. 9 The article is truly collected: Look in the first part of that Admonition fol. 2. pag. 2. & fol. 3 And in the second part of that Admo. fol. 1. pag. 2. fol. 5. pag. 1. 17. Lin. 12. The collection is true: for their words be these: They simply as they received it from the Lord, we sinfully mixed with man's inventions & devices. And therefore you untruly say, that it is falsified. 19 Lin. 16. They will have no godfathers nor godmothers, You say, that this article is also utterly falsified: what mean you so to forget yourself? Is it not thus written in the first part of the first Admonition, fol. 3. pag. 2. and as for baptism it was enough with them if they had water, and the party to be baptized, faith, & the minister to preach the word and minister the sacraments. Now we must have surplice devised by Pope Adrian, Interrogatories ministered to the infant, godfathers and godmothers brought in by Higinus etc. How say you? Are not godfathers and godmothrs' here disallowed? Wherefore be they else in this place recited? or why are they here ascribed to Pope Higinus? Will you now allow any thing in the Church invented by the Pope ● In deed in the second edition of this first Admonition, these words godfathers & godmothers brought in by Higinus, be clean left out, as I have before noted. Wherefore either you have not read the diversity of their editions, or else you are very impudent. 22. Fol. 8. in fine. I marvel why you say, that this collection is falsified? Look, fol. vlt. pag. 2. of the first part of the Admonition. Out of the second treatise called A view of Popish abuses remaining. Fol. 10.10. pa. 1. lin. 33. Reading of service or homilies in the Church is as evil as playing on a stage, and worse too. You say that this is falsified. Lord God what mean you? In the second leaf of that book these be their direct words, Reading is not feeding, but it is as evil as playing upon a stage, and worse too. To the same effect they speak divers times, and so do the Authors of the second Admonition. Surely either they are ashamed of their doings, or else you have not with diligence read their books. Thus briefly to have answered to your unjust accusation of falsely collecting certain articles out of the Book entitled An admonition. etc. shall be sufficient. Other articles which you say be gathered out of the same book, and confess to be true, I have omitted, because they be sufficiently answered by me in the confutation: and your confirmation of them, is usual and childish. I would wish that such as be wise men and in authority, would diligently consider that which you answer to the article, Fol. 14. (as you quote it) touching the government of the Church, and the authority of Princes and their laws: and likewise that which is written concerning the same matters in the second Admonition: I will make them neither better nor worse, but wish the magistrates well to mark your judgements & opinions in these matters, and to foresee the worst. The Lord bless this realm of England with the continuance of his Gospel, long life of the queens majesty, & peace both foreign and domestical. Amen. ¶ Imprinted at London by Henry Bynneman, for Humphrey Toy, dwelling in Paul's Church yard at the sign of the Helmet. Anno. 1572.