AN ADMONITION TO THE PEOPLE OF ENGLAND: WHEREIN ARE ANSWERED, NOT ONLY THE slanderous untruths, reproachfully uttered by Martin the Libeler, but also many other Crimes by some of his brood, objected generally against all Bishops, and the chief of the Clergy, purposely to deface and discredit the present state of the Church.  

Detractor & libens auditor, uterque  
Diabolum portat in lingua.   
Seen and allowed by authority.  
Imprinted at London by the Deputies of Christopher Barker, Printer to the Queen's most excellent Majesty. 1589.   

TO THE READER.  
I Am not ignorant (Gentle Reader) what danger I draw upon myself, by this attempt to answer the quarrels and slanders of late time published in certain Libels, against the Bishops and other chief of the Clergy of the Church of England. We see the eagerness & boldness of their spirit that be the authors of them: we taste already the bitterness of their tongues and pens. The raging fury of their revenge upon all which they mislike, themselves dissemble not, but lay it down in words of great threatenings. I must needs therefore look for any hurt, that venomous, scoffing, and unbridled tongues can work toward me. And how should I hope to escape that, when the Saints of God in Heaven do feel it? In the course of their whole Libel, when they speak of Peter, Paul, or the Blessed Virgin Marie, &c: whom other justly call saints, their phrase in derision is, Sir Peter, Sir Paul, Sir Marie. Surely it had becomed right well the same unmodest Spirit, to have said also Sir Christ, and so thoroughly to have bewrayed himself. Seeing they have sharpened their tongues and hearts against heaven, we poor creatures on earth must be content in our weakness to bear them. The darts, I confess, of deceitful and slanderous tongues, are very sharp, and the burning of the wounds made by them, will as hardly in the hearts of many be quenched, as the coals of juniper. But I thank God I fear them not, though they bring me greater harm, either in credit, living or life, than I trust that God that seethe, knoweth, and defendeth the truth, will suffer them. Ambrose being in case somewhat like, sayeth thus, Non tanti est unius vita, quanti est dignitas omnium Sacerdotum. If I therefore should hazard the one for the defence of the other: I trust the godly would judge that I did that duty which I own to the Church of God, and to my brethren of the same function and calling.  
What is the cause why we be with such spite and malice discredited? Surely, because as the duty of faithful Subjects doth bind us, living in the state of a Church reformed, we do endeavour to preserve those Laws, which her majesties authority and the whole state of the Realm hath allowed and established, and do not admit a new platform of government, devised, I know not by whom.  
The reasons that move us so to do, are these two. First, we see no proof brought out of the word of God, that of necessity such form of Government ought to be: Secondly, that by the placing of the same, it would bring so many alterations and inconveniences, as in our opinion would be dangerous to the Prince and to the Realm. Some of those inconveniences I have in this treatise laid down, and leave them to the consideration of them, whom God hath set in place of government.  
It may be some will judge that I am worldly affected, because I show myself so much grieved with loss of our credit, and hindrance of good name among the people. In truth, although a godly Minister should have no worldly thing so dear unto him, as his credit: yet if the hurt went no further then to ourselves, we should make less account of it. But, seeing by our reproach and infamy, the doctrine which we teach is greatly hindered, we ought by all lawful means to defend it. Christ himself, in this respect, answered such reproaches, as the enemies objected against him. As, that he was a friend unto Publicans and sinners: 
Matth. 9  That he wrought his miracles by the 
Matth. 12. john 8.  power of Beelsebub: That he broke the Sabbaoth day: That he was a Samaritane: That he had a devil etc. Saint Paul also to the Corinthians against his Adversaries showeth, that he was not a vain Promiser: That he was not light and unconstant, and a wavering Teacher: That he did not teach craftily, or corruptly dispensing the word of God: That he did not teach ambitiously, as seeking his own glory etc. The like did a number of learned Fathers of the Primitive 
Tertul. justin. Melito. etc.  Church, at large answering those vile and reproachful Slanders raised against the Christians in those days. Augustine in a whole work answered Assertions falsely fathered upon him: and so did many other. We seek not therein our own praise and commendation. If I do insert particular praises and commendations, I must say unto the Libelers, as S. Paul said to the Corinthians, Si insipiens fui in laudando, vos me coegistis. If I have been foolish in overmuch praising, your immodest reproaches, untruths, and slanders do drive me to it. In this mine answer, I seek not to satisfy all kind of men, but only the moderate and godly. For the malicious Backbiter & Railer will never be satisfied: but the more he is answered, the worse he will be. If my defence may take moderate place with the better sort, I shall be glad: if not, I may not be excessively grieved with sorrow, but I must say with Paul, Gloria nostra haec est, testimonium conscientiae nostrae. And with job, Ecce in caelis testis meus. This witness in heaven, and the witness of our own heart and conscience, is sufficient to comfort us. And for our further help, we must pray with David, who was lamentably beaten and bitten with viperous tongues, Lead us, O Lord, in thy righteousness, because of our enemies: make thy way plain before us. This God I trust, will deliver us from the danger of evil tongues, and open their eyes and hearts, that they may see and understand what hindrance they bring to the Gospel of Christ, which they will seem to profess so earnestly.  
Amen.  
T. C.   

The Contents of this Treatise.  

AN Admonition to beware of the contempt of the Bishops and other Preachers. Page 1.  
The end which the enemy of the Church of God respecteth in working their discredit. pag. 23.  
Answers to the untrucths and slanders uttered in Martin's late Libel. pag. 33.  
Against my Lord of Canterbury. pag. 37.  
Against my Lord of London. pag. 51.  
Against the Bishop of Rochester, Lincoln, and Winchester. pag. 62. 63. etc.  
The causes why the Bishops desire to maintain the present state of the government of the Church, and what inconucniences they fear upon the alteration thereof will come to the state of the Realm. pag. 79. etc.  
Answers to certain general Crimes objected to all the Bishops without exception: as first, The Crime of Simony and Covetousness. pag. 66.  
The dispensing with Banes for money. pag. 100  
The Sale of Christian liberty in Marriages. pag. 103.  
That they make lewd and unlearned Ministers for money. pag. 108.  
That they maintain an unlearned Ministry, & thereby be occasion of Revoltings, & many other mischiefs to the Prince and the Common weal: But it is declared that there is no such unlearned Ministry as they pretend, and therefore can not be an occasion of Revolting, or any other like mischiefs, but that there be other true and right causes to redress, of which it behoveth them that God hath set in place, in time to have special regard, for fear lest those mischiefs that be pretended, do increase. pag. 109. etc.  
The Crime of maintaining Pilling and powling Courts. pag. 135.  
The Crime of abusing Ecclesiastical discipline. pag. 141.  
The Crime of ambition and griedie seeking after livings and promotion. pag. 144.  
That Bishops are carnally disposed: which they show by hoarding up great sums of money, by purchasing Lands for their wives and children, by furnishing their tables with plate and guilded Cups, by filling their purses with unreasonable Fines and Incomes. pag. 148.  
That the Prince ought to take away their great Lands and livings, and set them to mean Pensions, that in poverty they may be answerable to the Apostles. pag. 157. which they take upon them to prove by the whole course of the Scriptures. pag. 162. The Law. pag. 166. The Prophets. pag. 177. The example of Christ. pag. 190. and the doctrine of his Apostles. pag. 221.  
Answer to the prescription of the old Law, with the true meaning thereof. pag. 166.  
Answer to the Allegations out of the Prophets, noting how absurdly and affectionately they be abused. pag. 177. etc.  
Answer to the example of Christ, and the true doctrine that is to be taken of the same. pag. 191. etc.  
Answer to the doctrine of the Apostles, declaring how the same is rightly to be understanded. pag. 221.  
A Declaration, how Ministers have been maintained from the beginning: wherein is showed, that they have had both Lands, Houses, Rents, and Revenues. pag. 231. etc.  
A Declaration, that the wealthy state of the Church was not the chief cause of setting up Antichrist in his Throne, as it is pretended: but that the Histories of that time do declare other causes of more importance, which also begin to grow among us, and therefore good heed to be taken in time. pag. 238. etc.    

¶ AN ADMONITION to the Church and people of England, to take heed of the contempt of those Bishops and Preachers, which God hath sent to them as messengers to bring unto them the doctrine of their salvation.  
WHen I call to my remembrance, the loathsome contempt, hatred, and disdain, that the most part of men in these days bear, and in the face of the world declare toward the Ministers of the Church of God, aswell Bishops as other among us here in England: my heart can not but greatly fear & tremble at the consideration thereof. It hath pleased God now a long time most plentifully to power down upon us his manifold & great benefits of wealth, riches, peace and quietness, even in the midst of the flames of discord, dissension and misery round about us, yea, and that more is, by the space of these thirty years, by the continual preaching of the Gospel hath called us unto him (as before time he called his choose people of the Jews by his Prophets) and yet do we not only not show any sound token, either of our returning to him that called us, or of our thankful receiving his word which he hath sent us, or of conforming our lives thereunto, as he willeth us: but also evidently to the eyes and ears of all men, show our hatred and misliking of those reverend persons, whom it hath pleased God to use as his messengers to call us unto him, and as his instruments to bring unto us the glad tidings of the Gospel, which before with sword and fire was taken from us. For who seethe not in these days, that he who can most bitterly inveigh against Bishops and Preachers, that can most boldly blaze their discredits, that can most uncharitably slander their lives and doings, thinketh of himself, and is esteemed of other, as the most zealous & earnest furtherer of the Gospel? Yea, they think it almost the best way, & most ready, to bring themselves in credit and estimation with many. A lamentable state of time it is, wherein such untemperate boldness is permitted without any bridle at all. What man therefore that feareth God, that loveth his Church, that hath care of his Prince and country, can remember this thing, and not dread in his heart the sequel thereof? When the Israelites derided and contemned the Prophets which God 
4. Reg. 17. & 18.  had sent among them, his wrath was so kindled, that he brought the Assyrians upon them to their confusion. When the tribe of juda did the like to jeremy and other messengers of God, 
4. Reg. 24.  they were cast into the captivity of Babylon. When the jews reproachfully used Christ, 
Matth. 23. Luke 13.  and with wicked slander persecuted his Apostles that brought to them the light of salvation, their City and Temple was burned, their people slain, and (as Christ threatened) their country made desolate, and given over to the spoil. And shall we think that God will not remain the same God toward us? Is his mind changed? is his justice slaked? is his hand shortened, that either he will not, or cannot revenge, as he hath been wont to do? No (good Christians) let us never deceive ourselves with such vain and godless cogitations. God remaineth always one, and is not mutable. His benefits to the Israelites and jews were never greater, than they now these many years have been toward us: they were never more earnestly, either by God's blessings alured, or by preaching called to repentance than we have been. And yet our unthankfulness, in some respects is greater than theirs, and our uncourteous using of his messengers not much inferior: yea, if the wills of many were not bridled by God's singular grace, in our Prince and governors, it is to be feared, it would show itself as outrageous as theirs did. We have just cause therefore to fear the like plague, which they in like case sustained: And surely, it cannot be, but that it hasteneth fast upon us.  
Objection. But some will say (I know) That I do great injury to the Prophets, the Apostles, and other messengers of God, to compare them with such wicked men, such blind guides, such covetous hypocrites, such antichristian Prelates, such symonicall Preachers, as our Clergy men now are.  
Answer. I do not compare them (good Reader) in worthiness of grace and virtue, but in likeness of office and ministery. These have brought unto this realm, the same light of the Gospel, the same truth of doctrine, the same way of salvation, that the Apostles brought to the people of God in their time. They are the mouth of God whereby he speaketh to us and calleth us to his knowledge, as he did his chosen by other in the Primitive Church. And howsoever by the liberty of this time, it pleaseth men in the heat of their spirit to boil out with reproachful choler against them: yet I am sure, they are not able to use more bitter and uncourteous speech, than the like affection uttered against the Prophets, against Christ himself, and his Apostles, as after more evidently shall appear. I know, they being but frail and sinful men in comparison of those blessed Saints of God beforetime, may give more just cause of reproach, and minister more matter to evil tongues, than they did: And yet I doubt not but the tenth part of that evil that unthankful minds utter against them, shall never be found to be true. They that have the fear of God, will not rashly judge of other, and christian charity will hide the blemishes and faults of their brethren, and specially of the preachers of the gospel sincerely teaching God's truth. Charity would consider, that the times are dangerous, and that we are lighted into these corrupt and perilous last days, whereof Christ prophesied in the Evangelists, and therefore may think ourselves thrice happy, if we have tolerable Ministers, though they be far from that rule that Christian perfection requireth.  
These days be like the times Nazianzen 
Apolog.  writeth of. When they hear any thing spoken of a Minister or Priest, they by and by conceive that of all, which is reported of one. And we are become a Theatre, not to Angels and men, (as that Champion Saint Paul saith,) But we are become a Stage to the most vile and abject men at all times, and in all places, in the Streets, in Shops, at Tables, at feasts, at Counsels, even to the very playing scaffolds, which I speak with tears, and are scoffed at, even of the vile and contemptible players, etc.  
The time was (saith calvin) when no man durst open his mouth against the Ministers or Preachers of the word: But now there is no speech more plausible. None of these base persons would speak a word, if they did not see themselves backed by men of great authority, and receive reward for so dealing. Such untruths would soon vanish and be forgotten, unless they were nourished by them for whose pleasure they were devised. It may be hardly thought, that the true zeal of God, and love of his Gospel is in that heart, that can easily break out to the discrediting of the ministers and teachers thereof. They would rather sigh in their hearts and groan in their consciences, and pray unto God in the spirit of mildness, to take away such blemishes from the face of his Church, and to amend the faults thereof, if not all at once; yet by little and little, as to his gracious providence might seem best. For surely where hatred and contempt of the ministers is, there all goodness must needs grow to confusion. And that maketh me to fear, that to our great evil, the ruin of the gospel is at hand among us. For where God is loved and feared, there his word is embraced, and his ministers reverenced.  
This is the cause of all evil (saith chrysostom) that the authority of spiritual governors is decayed, no 
In 2. epist. ad Tim. 2. 1.  reverence, no honour, no fear is used toward them. Obey your governors (saith Paul) and be subject to them. But now all things are overthrown & clean confounded: Neither speak I this for the governors sake, but for your own. And a little after, He that honoureth the Priest honoureth God, and he that despiseth the Priest, by little and little falleth to this also, that he will use reproach against God himself. He that receiveth you (saith Christ) receiveth me. And in another place, 
Matt. 10.  saith the Scripture, Have his Priests in honour. Hence cometh it (saith Cyprian) that the bond of the lords peace is broken: Hence is it that brotherly 
De zelo & livore.  love is violated: Of this cause is it, that truth is corrupted, unity is broken, that men lean to Schisms: because Priests are slandered, Bishops are envied, and every man, either complaineth that he is not ordained rather than another, or else disdaineth to have another above him. etc.  
The jews were esteemed to despise God, because 
Nom. 16.  they made so small account of his servant Moses. And to Samuel (saith the Lord) They have not despised thee, but me. Yea, if it be an evil Minister, (saith chrysostom) yet God marketh, that for his sake thou dost reverence and obey him, that is not worthy honour of himself, and therefore will he pay thee thy reward. If he that receiveth a Prophet in the name of a Prophet, receive the reward of a Prophet, it cannot be that he that reverenceth and obeyeth his ordinary Minister, shall want his reward. Christian's should remember that Bishops and Preachers are the Angels of God, the Ambassadors of Christ, the Ministers 
Mal. 2. 2. Cor. 5. Ephes. 2.  of our salvation, and therefore that they can not be slandered or abused, but the reproach must touch God himself. Esay showeth, when 
Esay. 57  the unthankful & disobedient jews did mock the Prophets, did put out their lips, and lell out their tongues in disdain of them, that God was dishonoured with the reproach there of. Happily it will be doubted, whether our Bishops & Preachers be the ministers and messengers of God, or no. Yea, some dare affirm boldly, that indeed they be not. But (good Christians) beware of such cogitations, as displeasant and misliking affections may raise in you. If they be not the ministers and messengers of God, if they be not sent of him, than it is not the message of God that they have brought us: it is not his word that they have taught us: they be not Gods Sacraments that they delivered unto us, and so do a great number of us remain as no Christians. Though they were such unworthy persons, as the unthankful minds of many do imagine them, or as the uncharitable tongues and pens of some of late time have blazed them: yet bringing nothing unto you, but Gods will out of his holy Scriptures, (for in deed they have not done otherwise, howsoever their doctrine be defaced) you should assuredly be persuaded, that they are the instruments of God's blessing unto you.  
Although they that be superiors, saith chrysostom, and Governors, were evil, and spotted with 
Chrysost. in 2. ad Cor.  many faults: yet should not the Disciples withdraw them from their instruction. For if Christ speaking of the Doctors of the jews, that because they sat in Moses' Chair, they were worthy to be heard of their Disciples; although their works were not commendable: what favour are they worthy of, which contemn and trample under foot (as it were) the Prelates of the Church, which by God's goodness live moderately? If it be a foul matter for one to judge an other, how much more is it unlawful to judge their Masters and instructors? Baalam was a covetous prophet, and yet by him GOD blessed his people. Now surely, if you have received at their hands the blessing of God's truth, and the light of his holy word, as in deed you have: the cogitation of this benefit should move your minds more favourably to think of them, and more charitably to judge of their doings. Or if you do not, look that you leave not great occasion to men to think of you, that you make light account of that doctrine of the Gospel, which aswell their predecessors as they, have, and do daily preach unto you: and so that you be not those men that you would pretend to be. For men will think this: If these persons did favour the Gospel, they would rather seek means to hide the blemishes and imperfections of their Prelates and Preachers, than thus odiously to amplify and paint forth their discredit to their utter shame and reproach in the world. For, as much as in them lieth, through their sides (in the hearts and minds of many) they give a mortal wound to the doctrine, which by them hath now these many years been taught in this Realm. For will men judge (trow you) that after so great darkness and ignorance of God's word, as the Church of Christ is reported by us to have been wrapped in, that God would restore and send unto the same the light of his truth, by so wicked and naughty instruments, as these men be imagined to be? (For they condemn not only those Bishops and ministers that be now in place, but their predecessors also, whose place these men occupy, and whose doctrine they confirm.) Men will think surely, either that that doctrine which we call darkness and error, was the true light, or that these Preachers can not be so evil persons, as malice doth make them. Christ would not suffer that the devil should utter any thing to the glory of God, and will he suffer devilish and Antichristian persons to be the chief Preachers and restorers of his Gospel? GOD always hath appointed godly men to be the teachers and revivers of his truth, as Abraham with the other patriarchs, Moses, Aaron, David, the Prophets, the Apostles. And in our days Luther, Zuinglius, Oecolampadius, Cranmer, Ridley, jewel, etc. For God is never destitute of his godly captains to govern his Church, and to set forth his word.  
Objection. Oh, but our Bishops and preachers be covetous: they give not to the poor: they imbecile the goods of the Church: they be workers and clokers of Simony: they hinder reformation of the Church, etc.  
Answer. But how know you that? It were safe for your consciences first to try and know the truth, before you rashly, to condemnation, judge your brother. Common speeches, and conjectural 
Chrys in 2. ad Timoth.  collections do oftentimes prove false. Do you think that all is true which is spoken of yourselves? I appeal to your own consciences. Surely he must be a very happy man in these days, of whom some evil is not spoken, which, in his own conscience, he knoweth not to be true. Now if this may, and doth happen to most private persons, how is it not likely that it happeneth also to Bishops and ecclesiastical Ministers? Yea, of all other it is most like, that they should feelethe bitterness of false and backbiting speeches: The Ministers of God have been always subject to that cross. And in these days, they have to do with so many and divers kinds of enemies, as it is not possible for them to escape the danger thereof. On the one side is the Papist, whose errors they confute, whose obstinacy they punish: On the other side are the fantastical spirits of Anabaptists, Of the families of the love, and sundry others of the like sort, whose wickedness and corrupting of the church, is by our ecclesiastical governors drawn into the light, reproved, & repressed. Yea, & beside these, there are an infinite number of Epicures, and Atheists, which hate the Bishops and speak evil of them, and wish them to be taken away: partly because they are as bridles to their lose and wicked life: partly because they stay from them, that spoil and pray, which now for a few years with great hope they have gaped after, and with much ado is holden out of their jaws. Moreover, who knoweth not that they which have the office of judging, correcting, and reproving other, be their doings never so sincere, shall often light into the displeasure and misliking of many, and thereby get misreport? Therefore seeing Bishops, and other chief of the Clergy, are beset with so many difficulties, and lie in danger ofso many adversaries: no marvel though their blemishes be amplified, and (as the proverb is) of every moul-hill made a great mountain. Yea, no marvel, though their best doings and sincerest meanings, by mislikers are depraved, and with hard and uncharitable interpretations wrested to their reproof. Wherefore all Christians that have the fear of God, & love his truth, but principally the chief governors, that have authority to deal with the Clergy, aught to take great heed, that by such depraving reports they be not carried to mislike or discredit them, which never justly deserved so great reproof. Let them diligently consider what may fall unto themselves also, being in place subject to like obloquy. What meant Saint Paul, when he said, Against an elder, receive no accusation under two or 
1. Tim. 5.  three witnesses? Surely he did see that the office of teachers and reproovers, judges and governors, lieth in great danger of evil speech and false accusations, and therefore would not have them rashly condemned, either in private or public judgement, much less to be defaced and contemned, to be disobeyed and resisted, yea, though they were more grievous offenders, then standeth with the worthiness of their offices. Aaron had grievously offended, and greatly distained 
Nom. 16.  his calling, when he was the Minister to make the golden Calf, and to further the people's horrible and shameful idolatry. I trust all the enemies that the Bishops and Clergy men of England have; shall never be able to prove, that in this time of the Gospel, any one of them did ever commit an offence either so horrible, and displeasant in the sight of God, or so hurtful and offensive to the Church. And yet after that, when Corah, Dathan and other did call him proud Prelate, and said that he, and his brother used tyranny over the people of God, how grievously God did take it, and how dreadful punishment came upon them for misusing the Ministers of GOD, the history doth sufficiently declare: yea, though many of the offenders were of the highest state, birth and lineage, among the people.  
Objection. But it is a common Objection, & many think they sufficiently excuse their contempt, when they say, That our Bishops & Preachers speak well, and teach other to do well, but they follow not the same themselves, and therefore men do not believe them, nor be any thing moved with their preaching.  
Answer. But I say unto you, if you follow any doctrine in respect of the person that speaketh it, you do not like good Christians: yea, if Paul speak any thing of himself, you do not well, if in that respect you believe him: but you should embrace 
1. Thes. 1.  his doctrine and follow his teaching, because he is the Apostle and messenger of God sent to deliver his holy will out of the scriptures, and as it were from the mouth of God himself.  
Objection. It will be said that Bishops should be The light of the world, the salt of the earth, patterns and examples 
Matth. 5. 1. Pet. 2.  to the flock of Christ.  
Answer. I grant they should be so, and if they be not, the danger is theirs: but Christ is the judge, whose office thou mayest not presume without danger, to take upon thee, in judging his Minister. If they be not such as they should be, wilt 
Rom. 14.  thou headlong therefore run to thine own perdition, and cast thyself into the danger of God's wrath and displeasure, aswell by rejecting the truth of his doctrine, as also by rashly judging and condemning his Minister? Dost thou not remember that Christ sayeth, That men shall make an account of every idle word that they speak? 
Matth. 12.  And shall they not make a straight account, think you, for their uncourteous and unsavoury speeches, for their uncharitable and bitter railings against them, by whose means they have received the doctrine of salvation? Who can be worse than a Publican? And yet the Pharisey is greatly reproved, for that he spoke so contemptuously of the Publican, and so arrogantly preferred himself before him. The Pharisey 
Chrys. in epist ad Rom.  (saith chrysostom) by his evil speech did hurt the Publican nothing, but rather did him good, yea, though the things were true that he spoke of him. We also draw unto ourselves extreme evil, by our evil speeches, even as the Pharisey (as it were) did thrust a sword into himself, and receiving a sore wound, departed. Let us therefore rule our untamed tongues, lest we also have a like reward: for if he that spoke evil of a Publican, escaped not punishment, what defence shall we have, that are wont to rail against our fathers? If Marie which once blasphemed her brother, was so sore punished, what hope of health shall we have, which daily overwhelm our superiors with railing speeches and taunts?  
They that have the right fear of God, look first into their own bosoms: they be inquisitive of their own lives: they sit as judges and examiners of their own consciences: but now a days (the more it is to be lamented) men forget themselves: they look not into their own doings: they cast that end of the wallet behind them, wherein their own faults are wrapped and be always curiously prying into the lives and doings of other, and specially of Governors, Bishops, and Ecclesiastical Ministers. In them, if they see never so light a blemish, if in their face they can find never so small a wart, or espy in their eye never so little a moat, they are esteemed by and by misshapen Bishops, blind guides, Monsters of Antichrist, not meet for any room in Christ's church, not to be suffered in any christian common weal. Yea, they loathe their doctrine, Counsel and instruction, be it never so true and good: they will not take any advise at their hands: yea, they say their teaching can do no man good. Thus do they make those men stumbling stocks for themselves to perdition, whom God of his singular grace and providence hath sent with his word among them, as Ministers of their salvation.  
Think of Bishops & Preachers, how basely & uncharitably soever it shall please you, they are not only the Surgeons of your souls, but your spiritual fathers also. A natural child, though he suffer grief and injuries at his father's hand, will not be in a rage against him, but will take the hurts patiently and mildly, so long as any way they may be borne. Although he see faults in his father, (as that he is evil of sight, or doteth for age, or that he be weak and staggereth as he goeth, yea, and sometime falleth to the ground) he will not therefore undutifully chide his father, but by such means as he can will help, and with his best endeavour, wipe away the filth, that he gathereth by his oft falling: he will be mindful of that good lesson, Noli gloriari in ignominia Patris 
Eccle. 3.  tui, neque enim tibi tam gloria quàm probrum est. So surely, those good and kindly children that love God their great father, will use themselves toward their spiritual fathers in his Church. If Noah happen in his sleep to lie somewhat uncomely, and leave open his nakedness, they will not follow the example of cursed Cham, and with derision fetch not their brethren only, but their father's enemies also to behold it, that he may be for ever shamed, and the adversaries mouths opened against him: They will rather with blessed and obedient Sem and japhet, take the garment of christian charity, and going backward hide their father's nakedness, yea, and happily with the rustling of their feet, or by casting on of the garment, purposely wake him out of his sleep, that he may understand how uncomely he doth lie, in the derision, not only of their unkind brother, but of other also that seek his reproach, and by that means be taught to take heed that he do not fall on sleep again in such uncomely manner.  
chrysostom complaineth at this unkindness: 
Chrys. in Epist. ad Rom.  What could be more happy than they? What more miserable than we? for they gave their blood, and their life for their Masters, but we will not vouchsafe to utter so much as a few words for our common fathers, when 〈…〉 them reproached, backebited, slandered, both of their own and of others: for we neither reprove or repress such cursed speakers: yea, I would to God we ourselves were not the first accusers. Surely we hear not such opprobrious rebukes at the mouths of Infidels, as we see powered out against our superiors, by them that are of the same religion. Thus much have I spoken, and the longer stood upon this matter (the Lord knoweth) not so much to help the credit of them that be blamed, as, if it may be possible, to turn away from us Englishmen the great danger of our unkindness in abusing them, by whom God hath delivered unto us so great and inestimable benefits.  
Objection. Some perchance will ask me, whether I intend by this means to cloak and hide the corrupt and naughty life of the chief ministers of the Church, whereby they slander the Gospel, deface their calling, and be an open offence to a great number of godly.  
Answer. I answer, God forbidden I should have any such meaning. Their great offences I greatly reprove, and think them worthy, upon trial of truth, not only of blame, but also of more sharp punishment, than any other, for that the offence given by them is greater. And we have a Prince and Magistrate, who by God's law, if there be so just cause, both may, and aught to deal with them, neither can their authority be refused, they claim not exemption.  
But as for their smaller faults, Christian charity forceth me to wink at them, because I know greater matter in myself. And I see they are men, and no Angels, and they live in a perilous time, and have many occasions to offend, so that it is harder for them to stand upright, then for some other that are in private state. He is an Angel that never falleth, he is no man. Men are frail, and in danger to sin, though they have otherwise great graces. If any of them have fallen with Aaron, to any great and horrible offence, I trust they are with him also risen by repentance, and with tears, in the mercy of God, washed away their wickedness: Or, if they have not, I must needs say with Christ, Better it were that a Millstone were hanged about their necks, and they cast into the sea, then that by their continuance in evil, they should be occasion that any should fall from God, or reject his Gospel. As their virtues are more profitable and beneficial to the Church of God, than the virtues of other private persons: so are their vices and faults more hurtful & dangerous. They stand on an high place where all men's eyes are fastened upon them: their least faults cannot be hid, and the greatest are of all men abhorred. A wart in the face, and a blemish in a Bishop, is no small disfiguring of either of them. If other men's faults be seen, the offence is not accounted great: but if a bishops be espied, it is esteemed, not according to the greatness of the thing, but according to the dignity of the person. He that knoweth the will of his Master and doth it not, shallbe beaten with many stripes.  
Sacerdos (saith chrysostom) sipariter cum Subditis 
In Matt. 8. homil. 27.  peccat, non eadem sed acerbiora patietur. If a Priest shall offend as the inferior doth, he shall suffer not the same punishment, but far greater.  
It behoveth them therefore in the fear of God, to look more diligently about them then any other, and specially in these miserable days, wherein all men's eyes are so curiously set upon them, that they almost clean forget to look any thing upon themselves, or to find fault with any other, then with Ecclesiastical persons and officers.  
Objection. Hear some perchance will take me in mine own turn, and conclude against all that hitherto I have spoken, yea and against the whole purpose of my writing: That if bishops offences be so grievous and hurtful, more than other men's are, and that our Bishops and Ecclesiastical Ministers, are seen to commit so soul and heinous faults: that they are worthy of all that evil that is spoken against them, and that I cannot justly blame these persons, that with great zeal do reprove these their doings, so hurtful to the Church of Christ, and so dangerous to the people of God.  
Answer. Surely, if all be true that is written and spoken against them, (as I trust, and in part I know, it is not) I must needs confess, and were wicked if I would deny, that they had justly deserved whatsoever evil could be uttered of them. For sure I am, if, as I say, all were true that is spoken, that they should be as detestable as any heretics that ever were in the Church, yea, as the Pope and Antichrist himself, whose pillars and upholders, they are called and accounted with many. And yet can I not excuse them, which in such manner do persecute them with the bitterness of their tongue and pen, no more than I can excuse Nabuchodonosor, or any other tyrant that plagued the people of God, offending against his law. For whatsoever God in his providence respected, they looked only to the satisfying of their covetous, ambitious, cruel and bloody affection: And so, whatsoever God regardeth in chastening his negligent Ministers, or in waking them out of sleep with the sourre of infamy and reproach: yet by their virulent and unseasoned speeches that are used, by the scornful and disdainful reproaches, by the rash and uncharitable untruths, I fear it may be too truly gathered, that they which be the instruments thereof, seek to fulfil their envious, proud and disdainful appetites, or the working of some other purpose, which they look to bring to pass, by the discrediting of the Bishops, and other chief of the Clergy, which be as great blocks and stops in their way. Qui habet aures ad audiendum, audiat. But let such persons in time take heed, when God as a merciful father, hath chastised his children sufficiently, and stirred them to remember their duties, that he cast not the rod into the fire, as before time he hath used to do, and bring the reward of their unchristian dealing upon their own heads. If right zeal, with conscience and detestation of evil, were the root of these invectives, which so boil in loath some choler & bitter gall against the Bishops & other of the Clergy: surely, the same spirit would move them to break out into like vehement lamentations against the evils and vices, which show themselves in a great number of this Realm: I mean, the deep ignorance and contempt of God in the midst of the light of the Gospel, the heathenish security in sin and wickedness, the monstrous pride in apparel, the voluptuous riot and sensuality, the excessive buildings and needless nests of men's treasures, which be as cankers consuming the riches of this Realm.  
What shall I say of the looseness of whoredom and adultery? the wrongful wresting by extortion, bribery, and usury? the crafty cozening for private commodity? the liberty in false swearing and perjury? with the heap almost of all other vices where with man's life may be distained? so that if some stay were not by moderate government, and some mean number restrained in conscience, by the doctrine of the Gospel: it were greatly to be feared, that our wickedness would grow in haste to such perfection, as it would presently pull out of heaven God's wrath against us. But all these things are wrapped up in deep silence among most of these men, unless it be to upbraid Bishops as causes thereof, and the corrupt government, as it is thought, of this Church, with the rich and wealthy states of Bishops, pretended to be the only cause of God's indignation toward us. But this is the wicked working of the devil, to turn men's eyes from their own sins, that they may not acknowledge them, and by repentance turn away the displeasure of God and his justice hanging over us, and, if it be possible, also to destroy the course of the Gospel, that hath been so long with so small fruit among us.  
But here I have to advertise the godly, and chiefly the Prince and Magistrates, that they be not abused and led by the cunning that Satan hath always used, to deface the glory of God, and disturb his Church. When Satan seethe the doctrine of Truth to spring up amongst men, and somewhat to prosper: when he seethe wickedness and vice by diligent preaching to be repressed, and thereby his kingdom of error and wickedness to decay, and the glory of God to increase: then he bestirreth him by all means he can. And if by God's good providence the Princes and Magistrates be such, as by sword and fire he cannot either overthrow it, or work some mischief against it: then seeketh he by lying and slander to discredit and deface the messengers that GOD sendeth with his word, and instruments that he useth to advance and set forth his truth, by this means to work hindrance to the truth itself. When jeremy preached the will of God earnestly and truly unto the jews, were there not false Prophets, and other very near the Prince, which persuaded him and other rulers, that he was a naughty man, not worthy to live? that he was an enemy to his Country? that he conspired with the Babylonians, and was with money or otherwise corrupted by them, to persuade the people of juda, not to refuse their subjection? When God by the Jews in captivity, and by the favour of the Queen Hester, began to spread 
Hest. 3. & 4.  his knowledge among the Gentiles, so that their heathenish idolatry was somewhat blemished, the devil raised up a fit instrument by such means as before is mentioned, to work their confusion. For Haman came to king Assuerus, and said, There is a people dispersed throughout all the provinces of thine Empire, not agreeing among themselves, using new laws, and contemning thy ordinances, and thou knowest it is not expedient for thy kingdom, that they should be suffered to wax so insolent. And if it shall please thee to appoint, that they may be all put to death, I will bring in ten thousand talents into the king's treasure. It was a shrewd tale to persuade a Prince. For he tempered his hateful and slanderous lying with the sweet sauce of gain and commodity. The subtle Satan did see, that sometime they which otherwise are good Princes, when hope of great benefit is offered, will be more easily persuaded to some kind of hard dealing, which otherwise they themselves would not like. When john Baptist was sent to prepare the way for the coming of Christ, though he were a man of very austere living, did not the Pharisees persuade the people and chief rulers, that he was but an hypocrite? that he was possed with a devil, and therefore that his doctrine should not be believed? When 
Matt. 11. john 8.  Christ himself came, a perfect pattern of all temperance and godly virtue, did they not say, that he was a glutton, and a wine bibber? a Samaritane? a friend of Publicans and sinners? a worker with devils? a seducer of the people? etc. and by this means in the hearts of many wrought the discredit both of his doctrine, and of his miracles? In like manner dealt Satan with his instruments against the Apostles and godly professors of Christian religion in the Primitive Church, as it appeareth in the Ecclesiastical Histories and ancient Fathers. For malicious tongues and pens did spread abroad of them, that they 
Tertull. Apolog in Epist. Mar. Collec. apud Euseb.  murdered their children, and did eat them: that usually at their assemblies they committed incest: that they worshipped the sun: that they worshipped an ass head: that they were traitors to the Empire: that they were general enemies of all mankind: with an infinite number of other like false and slanderous crimes, and by this means the wicked enemies of Christ raised those grievous and terrible persecutions, wherewith the Church was vexed the space of three hundred years under the Emperors. Yea, and this craft of the devil ceased not under the Christian Emperors. For than stirred he up schisms and factions, errors and heresies, almost in number infinite, and still by backebiters and slanderous instruments, defaced and brought out of credit the godly and learned bishops, which were as the pillars of Christian truth, against the enemies of God and his Church.  
Constantine that worthy and godly prince, at the beginning favoured and furthered all those reverend and learned Bishops that did maintain the doctrine of Nicene Council against the Arians: but after that Eusebius of Nicomedia, the great patron of that heresy, had procured friends in the court, and thereby crept in some credit with the Emperor, he, and the residue of his sort, devised shameful slanders against Athanasius and other, that, in the end, with great displeasure of the Emperor, he was banished into France, and there continued all the reign of the said Constantine. His enemies with great impudency, had 
Theol. lib. c. 26. Athan. Apol. 2. Socrat lib. 1. cap 30. Theodor.  charged him with shameful untruths, as that he cruelly and unjustly had excommunicated divers persons: that as a covetous extortioner, he had oppressed the country of Egypt with exactions: that he had committed adultery with a strumpet, who was brought before his face to avouch it to be true: that he had murdered Arsenius, & used his arm to work sorcery: that he sent money to one that went about treason against the Emperor: 
Socra. lib. 1. cap. 35.  that he had affirmed in threatening words, that he would cause the city of Alexandria to send no more tribute-corne to Constantinople for the Emperor's provision, as before time it had used to do. As they dealt with Athanasius, so did they in like manner with Eustathius, Macarius, and all other godly Fathers which defended the true faith of Christ, and set themselves against the endeavours of heretics, and other seditious and factious spirits. And in like manner were other used after that time, as Ambrose, cyril, and chrysostom. It were a matter almost infinite to recite the examples thereof, and to show how like they are to the attempts of some in these days.  
And although it pleased GOD by strange means at that time to reprove sundry of those shameful untruths devised against many: yet by stout affirmation and colourable proof, thorough friendship, many of them took such effect, that sundry worthy and good men were put out of their bishoprics, driven into banishment, and put to death, to the great trouble of the Church, and exceeding hindrance of christian faith for the space of many years. We read in histories, that Philip king of Macedony, a subtle and politic prince, who is thought to have conquered more by craft and cunning, then by force of war & dint of sword, minding to bring the Grecians under his subjection, in concluding an agreement with them, conditioned that they should deliver unto him their Orators as the very firebrands of discord among them, and the only occasioners of that displeasure and misliking, that was between him and them. At which time Demosthenes one of the Orators, speaking for himself, admonished the Athenians to call to their remembrance, the parable between the shepherds and the wolves. The wolves pretending desire of agreement between them and the shepherds, persuaded them, that all the cause of their displeasure, was the unseasonable barking of the dogs: and promised great amity, so that they would put away their ill-favoured curs and mastiffs. But when the dogs were removed, the wolves took their pleasure in spoiling the flock more cruelly than ever they did before. So (saith Demosthenes) this King Philip, under pretence of friendship, seeking his own benefit, would have you to deliver up your Orators, which from time to time call upon you, and give you warning of his subtle and crafty devices, to the end, that when you have so done, ere you be ware, he may bring you and your city under his tyranny. And this saying of Demosthenes proved after very true indeed. Even so (good Christians) the subtle serpent Satan, prince of darkness, seeking to bring the Church of England under his kingdom again, from which by the mighty hand of God it hath been delivered, endeavoureth cunningly to persuade the shepherds, that is, the chief Governors of this realm, to put away their barking dogs, that is, to put down the state of Bishops, and other chief of the Clergy, to take away their lands and livings, and set them to their pensions, the sooner by that means to work his purpose. And here in he turneth himself into an Angel of light, and pretendeth great holiness, and the authority of God's word, and the holy Scriptures. For such a subtle Protheus he is, that he can turn himself into all manner of shapes, to bring forward his devise.  
The crafty enemy of the Church of GOD, doth well know the frailty and corruption of men's nature, that they will not of themselves easily bend to that is good, unless they be alured unto it, by the hope of benefit. He understandeth that Honos alit arts, and if he shall by any cunning be able to pull away the reward of learning, he right well seethe that he shall have far fewer dogs to bark at him, and almost none that shall have teeth to bite those hell hounds, that he will send to devour and destroy the flock of Christ. Happily there may be some young Spanielles that will quest lavishly enough, but he will not fear them, because he knoweth they will have no teeth to bite. If the state of the Clergy shall be made contemptible, and the best reward of learning a mean pension: he foreseeth that neither young flourishing wits will easily incline themselves to godly learning, neither will their parents and friends suffer them to make that the end of their travail. To bring this to pass, he worketh his devices by sundry kinds of men: first, by such as be Papists in heart, and yet can clap their hands, and set forward this purpose, because they see it the next way, either to overthrow the course of the Gospel, or by great and needless alteration, to hazard and endanger the state of the common weal. The second sort are certain worldly & godless Epicures, which can pretend religion, and yet pass not which end thereof go forward, so they may be partakers of that spoil, which in this alteration is hoped for. The third sort, in some respect the best, but of all other most dangerous, because they give the opportunity and countenance to the residue, and make their endeavours seem zealous and godly.  
These be such which in doctrine agree with the present state, and show themselves to have a desire of a perfection in all things, and in some respect, in deed, have no evil meaning, but through inordinate zeal are so carried, that they see not how great dangers by such devices they draw into the Church and state of this Realm. How great perils, even small mutations have brought to Commonweals, the knowledge of Histories, and the observation of times, will easily teach us.  
Objection. But in this place me thinketh I hear some cry out with earnest affection against me, and say, that I show myself to be a carnal man, and in this matter of the Church use carnal and fleshly reasons out of humane policy, and do not stay my conscience upon God's word & the holy Scriptures, where unto only, in the government of the Church we should cleave, though all reason, and policy seem contrary.  
Answer. If I do stay myself, and ground my conscience upon human policy, in any matter of faith and religion, I must needs confess myself to be worthy great blame: But if in some things pertaining to the external form of government, or the outward state of the Church, I have respect to Christian policy, not contrary to God's word, I see no just cause, why I should be misliked, if, in consideration of the corrupt affection of man's nature, I wish the state of a Christian Church & common weal to be such, that young and towardly wits, not yet mortified by God's spirit, may be alured with the hope of benefit, to the study of learning, and principally of the holy Scriptures, leaving the secret direction of their mind to God. I trust no man can with good reason reprove this my desire, and in the course of my writing, no man shall justly say, that either I do stay mine own conscience, or will other men to ground theirs, upon reason and policy only, without the word of God. For neither will the fear of God suffer me so to deal, in matter of such weight, neither do I see, that by such means I can further the cause that I writ of.  
Many Pamphlets have been of late years partly written, and partly printed, against the whole government of the Church by Bishops, and those in sundry sorts, according to the nature and disposition of the Authors, but in all, great protestation of evident and strong proof out of the Scriptures, and other writers: But especially there is one which I have seen, the writer whereof maketh this solemn protestation following.  
That as he looketh to be acceptable to the Lord, at the judgement of the immaculate lamb, in his accusation that he maketh against the Clergy of this Realm, he will not cleave to his own judgement, nor will follow his own brain, nor will of himself invent aught, nor untruly blame aught, but will faithfully and untruly, sincerely and incorruptly, rehearse the holy Scriptures, and the sentences, acts, and deeds of other learned men, which determine and agree upon those things, that he layeth down against them.  
You may well understand therefore, that such an accusation will not be answered and shifted away with human reason only. The matter must have more pith and substance in it. But howsoever that accusation will be answered, I would the author had performed his protestation as faithfully, as, to carry some credit and favour, he laid it out solemnly. Then should not his writing contain so many uncharitable, and contemptuous speeches, so many slanderous untruths, so many wrested Scriptures, so many false conclusions, so many impertinent allegations, as he doth use.  
The purpose to persuade so great and dangerous a mutation in a common weal, should have carried with it, not only more truth, and comeliness of speech, but also more weight of matter, & sound substance of proof. But such is the liberty of this time, and such is the manner of them, that to slander and deface other, pass not what they speak or write.  
I will now come to answer briefly some particular slanders uttered against some Bishops and other by name.  

Against the slanderous Libels of late published under a feigned and fond name of MARTIN MARPRELATE.  
OH my good Brethren and loving Country men, what a lamentable thing is this, that even now, when the view of the mighty Navy of the Spaniards is scant passed out of our sight: when the terrible sound of their shot ringeth, as it were, yet in our ears: when the certain purpose of most cruel and bloody conquest of this Realm is confessed by themselves, and blazed before our eyes: when our sighs & groans with our fasting and prayers, in show of our repentance, are fresh in memory, & the tears not washed from the eyes of many good men: when the mighty works of God, and his marvelous mercies in delivering us, and in scattering and confounding our enemies, is bruited over all the world, and with humble thanks renowned by all them that love the Gospel: when our Christian duty requireth for joy & thanksgiving, that we should be seen yet still lifting up our hands and hearts to heaven, and with thankful minds setting forth the glory of God, and with Moses and the Israelites singing praises unto his Name, and saying, The Lord hath triumphed gloriously, the horse and the Rider, the Ships and the Sailors, the soldiers and their Captains he hath overthrown in the Sea: the Lord is our strength, the Lord is become our salvation, etc. That even now (I say) at this present time, we should see in men's hands and bosoms, commonly slanderous Pamphlets fresh from the Press, against the best of the Church of England, and that we should hear at every table, and in Sermons and Lectures, at private Conventicles, the voices of many not giving praise to God, but scoffing, mocking, railing, and depraving the lives and doings of Bishops, and other of the ministery, and contemptuously defacing the state of Government of this Church, begun in the time of that godly and blessed Prince, King Edward the sixth, and confirmed and established by our most gracious Sovereign. What an unthankfulness is this? what a forgetting of our duty toward God, and toward our brethren? what a reproach to our profession of the Gospel? what an evident testimony to the Adversary, of our hypocrisy, and deep malice laid up in the bottom of our breasts, even in the midst of our troubles, when these Pamphlets were in penning? The common report goeth, and intelligence is sundry ways given, that the Enemies of this land have rather their malice increased towardeus, than sustained a full overthrow: and therefore by confederacy, are in making provision for a new invasion, more terrible in threatening, than the other. Which may seem more easy to them, because they now know their own wants, and our imperfections: For which undoubtedly, they will prepare most carefully. For the children of this world, are wiser in their generation, than the children of God. What then meaneth this untemperate, uncharitable and unchristian dealings among ourselves, at such an unseasonable time? but as it were, to join hands with the Seminaries, jesuits, and Massing priests, and other Messengers of Antichrist, in furthering their devices, by distracting the minds of the Subjects, and drawing them into parts and factions, in increasing the number of Mal-contents, and mislikers of the state: which make no account of religion, but to make their commodity, though it be with spoil of their own country, if opportunity serve? In pulling away the good and faithful hearts of many subjects from her Majesty, because she maintaineth the state of Church-government, which they mislike, and which is protested to them, to be profane and Antichristian.  
There are of late time, even within these few weeks, three or four odious Libels against the Bishops, and other of the Clergy, printed and spread abroad almost into all Countries of this Realm, so fraught with untruths, slanders, reproaches, railings, revilings, scoffings, and other untemperate speeches: as I think the like was never committed to Press or paper, no not against the vilest sort of men, that have lived upon the earth. Such a prejudice this is to the honour of this State and Government, as never was offered in any age. For these things be done with such impudency and desperate boldness, as if they thought there were neither Prince, nor Law, nor Magistrate, nor ruler, that durst control them, or seek to repress them.  
The author of them calleth himself by afained name, Martin Marprelate: a very fit name undoubtedly. But if this outrageous spirit of boldness be not stopped speedily, I fear he will prove himself to be, not only Marprelate, but Mar-prince, Mar-state, Mar-lawe, Mar-magistrate, and all together, until he bring it to an anabaptistical equality and community.  
When there is seen in any Common wealth such a lose boldness of speech, against a settled law or State, it is a certain proof of a lose boldness of mind. For, Sermo est index animi. that is, Such as the speech is, such is the mind. Ex abundantia cordis os loquitur. It hath also in all Histories been observed, that lose boldness of mind toward the Superiors, is joined always with contempt: and contemptuous boldness is the very root and spring of discord, dissension, uproars, civil wars, and all desperate attempts, that may breed trouble and danger in the State. Yea, and if they be hardened with some continuance of time, and hope of impunity, and some multitude of assistance gathering unto them: what may follow, I leave to the wisdom and discretion of them, that God hath set in place of Government.  
These Libelers are not contented to lay down great crimes generally, as some other have done, but with very undecent terms, charge some particular Bishops with particular faults, with what truth you shall now understand.  
They first begin with the most reverend, the Archbishop of Canterbury: which crimes and reproaches, because they are many, and of no weight or likelihood of truth, I take only the chief, and note the pages wherein they are, setting the answer after, very briefly.  
But in those that touch my Lord of London, because they are by lewd tongues drawn into more common talk, and his person most slanderously inveighed against and discredited: I thought it necessary the things should be more fully and amply declared, that the truth of them might be better conceived.  
For as much as I have not been curious in all my life to examine the doings of other, having enough to do with mine own, I have in these matters used the instruction of them, whom no honest man may in Christian duty suspect of untruth: and therefore in conscience I think the things to be true as I have laid them down.  
An answer to such things as the most Reverend the Archbishop of Canterbury is particularly charged withal in the Libel.  
His Grace I warrant you, will carry to his grave, the 
Libel. pag. 1.  blows etc.  
God be thanked, he never felt blow given by him or any other in that cause, except the blows 
Answer.  of their despiteful and malicious tongues, which notwithstanding, he contemneth, remembering how true it is that Jerome saith, Istae machinae haereticorum sunt, ut convicti de perfidia ad maledicta se conferant. When heretics are convinced of falsehood and untruths, their shift is to flee to railing and slandering. And again, Detractio vilium satis hominum est, et suam laudem quaerentium. To backebite is the shift of base men, and such as seek their own praise.  
He did indeed peruse Doctor Bridges book before it went to the Press, and he knoweth that the sufficiency there of causeth these men thus to storm, as not being able otherwise to answer it: which maketh them so bitterly to inveigh against his person, and therefore, Si insectari personam deploratae causae signum est, (as it is indeed) illorum causa est deploratissima.  
It is shame for your Grace john of Cant. that Cartwrights 
Libel. Pag. 3.  books are not answered.  
He never thought them so necessary to be answered, as the factious authors of the Libel pretend. 
Answer.  And of that opinion are not a few wise and learned men, that bear good will unto the party, and with all their hearts wish, that God would direct him to use his good gifts to the peace and quietness of the Church. There is sufficient written already to satisfy an indifferent reader. He that with indifferent mind shall read the answer of the one, and the reply of the other, shall see great difference in learning between them.  
The desire of disputation is but a vain brag: they have been disputed & conferred with oftener than either the worthiness of their people or cause did require. Wherein their inability to defend such a cause hath manifestly appeared, as it is well known to very many, well able to judge. But what brags are here by the Libeler uttered, which do not agree with the old Heretics & Schismatics?  
His Grace threatened to send Mistress Lawson to Bridewell, 
Libel. pag. 10  because etc.  
This is a notorious untruth. For neither did 
Answer.  he, nor D. Perne ever hear (but of this Libeler) that she spoke any such words of him. But in truth, aswell for the immodesty of her tongue, wherein she excelleth beyond the seemliness of an honest woman, as also for her unwomanly and skittish gadding up & down to Lambehith, & from thence in company unfit for her, without her own husband, he threatened to send her to Bridewell, if she reform not the same: which he meaneth to perform, if she continue her lightness. And yet Dame Lawson so notorious, for the vileness of her tongue, & other unwomanly behaviour, is one of Martin's canonised Saints: Quia quod volumus sanctum est, as Augustine said of their predecessors the Donatists. It is likewise an untruth, which is reported in that page of her words spoken by M. Shaller. For surely if she had uttered them, he would have sent her thither without fail. But Dame Lawson glorieth in her own shame, & so do her teachers.  
That which he calleth a Protection, Chard had from the Lords of her majesties privy Counsel, upon charitable and good causes moving their Lordships.  
He seemeth to charge the Archbishop wish infidelity etc. 
Libel. pag. 15   
This needeth no answer, it showeth of what spirit they are. 
Answer.   
Touching the Praemunire etc.  
The Libeler doth but dream, let him and his 
Libel. pag. 21.  do what they can. 
Answer.   
The same may be answered to their threatening of fists etc.  
That which he speaketh of buying a Pardon etc. as it is most untrue, so is it slanderous to the State. If there were any such matter, it may soon appear by search: but the impudency of these men is great, and villainous slander will never long be without just reward.  
He saith we favour Recusants rather than Puritans etc.  
Herein he doth notoriously abuse us: though 
Libel. pag. 22  the Recusant for the most part, behaveth himself 
Answer.  more civilly before the Magistrate than doth the Puritan: who is commonly most insolent, and thereby deserveth more sharp words and reproofs than the other.  
That which he speaketh of Recusants threats against Puritan Preachers, hath no sense. For how can the Recusant so threaten the Puritan, when he never cometh to hear his Sermons? But these wicked Martinists account her majesties loving subjects, liking and allowing the orders of the Church, and procuring the contrary to be reform by authority, as Papists and Recusants. By which sinister practice and judgement many are discomforted, and obedience greatly impeached.  
Doth your Grace remember what the jesuite at Newgate 
Libel pag. 23  etc.  
No truly, for he never heard of any such matter, 
Answer.  but by this lewd Libeler: neither doth he think that there was ever any such thing spoken. Schismatics are impudent liars, the world knoweth what he hath ever been, and what he is: he doth disdain to answer such senseless calumniations.  
That which he speaketh of Thackwell the Printer, etc. is a matter nothing pertaining to him. M. Richard Young, was the dealer therein without his privity, who is able to justify his doings in that matter, and to convince the libeler of a malicious slander. The man is known and living: the Libeler may talk with him, and know his own wickedness. The mouth that lieth killeth the soul. The Lord will destroy lying lips, and the tongue that speaketh proud things.  
waldgrave received justly according to his deserts, having found before that time, greater favour than he deserved, being a notorions disobedient & godless person, an unthrifty spender, & consumer of the fruits of his own labours, one that hath violated his faith to his best and dearest friends, and wittingly brought them into danger, to their undoing. His wife & children have cause to curse all wicked and ungodly Libelers.  
The Calumniation touching the Press and 
Pag. 24.  Letters in the Charterhouse (which press Waldgrave himself sold to one of the Earl of arundel's men, as it is since confessed) must receive the same answer with the other of Thackwell: saving that to M. Young must be added also, some other of greater authority, who can tell Martin, that his spirit is not the spirit of God, which is the spirit of truth, but the spirit of Satan, the author of lies. Charge them, O shameless man, with this matter, who are able to answer thee, and not the Archbishop, whom it toucheth not, though it becometh not every common & base person, to demand an account of the doings of men in authority.  
The decree there mentioned, being first perused by the Queen's learned counsel, and allowed by the Lords of her majesties most honourable privy Counsel, had his furtherance in deed, and should have, if it were to do again. It is but for the maintenance of good orders among the Printers, approved and allowed by the most, the best, & the wisest of that company, & for the suppression of inordinate persons, such as waldgrave is.  
He erected no new Printer, contrary to that decree: but used means by way of persuasion 
Pag. 25.  for that party, commended to him by his neighbours, to be a very honest and poor man, having married also the widow of a Printer: and he did very well like and allow of his placing by such as have interest therein. Neither did he ever hear, (but by this Libeler, who hath no conscience in lying) that he for printed any such books. This I know of a certainty, that Thomas Orwin himself hath upon his book oath denied, that he ever printed, either jesus Psalter, or Our Lady Psalter, or that he ever was any worker about them, or about any the like books. But the poisoned serpent careth not whom he stingeth.  
Whether Waldgrave have printed any thing against the state, or no, let the books by him printed, be judges.  
I do not think, that either he, or any Martinist ever heard any Papist say, that there was no great jar between the Papists and the Archbishop in matters of Religion. It is but the Libelers Calumniation. If they did, what is that to him? I think Martin himself doubteth not of the Archbishop's soundness in such matters of Religion, as are in controversy betwixt the Papists and us. If he do, the matter is not great.  
The University of Cambridge, where he lived above thirty years, and publicly read the Divinity Lecture above seven years, and other places where he hath since remained, will testify for him therein, and condemn the Libeler for a mere Sycophant, and me also of folly, for answering so godless and lewd a person.  
It is no disparagement to receive testimony of a man's adversary: and therefore if Master Reinolds have given that commendation to his book in comparison of others, it is no impeachment to the truth thereof. I have not seen Reinolds his book: the Libel is so full of lies, that an honestman cannot believe any thing contained in it.  
My Lord of Canterbury would be sorry from the bottom of his heart, if his persuasion, and the grounds thereof were not Catholic: he detesteth and abhorreth schismatical grounds and persuasions: and thereunto he professeth himself an open enemy, which he would have all Martinists to know.  
That of the Spaniards stealing him away, etc. is foolish and ridiculous. I would the best Martinist in England durst say it to his face before witness.  
He firmly believeth that Christ in soul descended into hell. All the Martinists in Christendom are not able to prove the contrary: & they that endeavour it, do abuse the scriptures, and fall into many absurdities.  
He is likewise persuaded that there ought to be by the word of God a superiority among the Ministers of the Church, which is sufficiently proved in his book against T. C. and in D. Bridges book likewise, and he is always ready to justify it, by the holy Scriptures, and by the testimony of all antiquity. Epiphanius and August: account them heretics, that hold the contrary. The Arguments to the contrary, are vain, their answers absurd, the authorities they use, shamefully abused, and the Scriptures wrested.  
He hath showed sufficient reason in his book against T. C. why Ministers of the Gospel, may be called Priests. The ancient fathers so call them. The church of England embraceth that name, and that by the authority of the highest court in England. And why may not Presbyter be called Priest?  
In these three points (whereof the last is of the least moment) he doth agree with the holy Scriptures, with the universal Church of God, with all antiquity, and in some sort with the Church of Rome. But he doth disagree from the Church of Rome that now is in the dregs, which it hath added: as, that Christ should harrow hell: that the Pope should be head of the universal Church: that he, or any other Priest, should have authority over Kings and Princes to depose them, to deliver their subjects from the oath of their obedience. etc. These things have neither the word of God, nor the decrees of ancient Counsels, nor the authority of antiquity to approve them, but directly the contrary. As for the name of Priest, as they take it, he doth likewise condemn in our Ministers, neither do themselves ascribe it to them. And therefore the Libeler in these points writeth like himself.  
Touching Wigginton, etc. 
Libel, pag. 26. 27. Answer.   
That which he speaketh of Wigginton, is like the rest, saving for his saucy and malapert behaviour toward the Archbishop: wherein in truth, he did bear with him too much. Wigginton is a man well known unto him, and if he knew himself, he would confess that he had great cause to thank the Archbishop. As he was a foolish, proud, and vain boy, a laughing stock for his folly to all the society with whom he lived: so doth he retain the same qualities being a man, saving that his folly, pride, and vanity is much increased: so that now he is become ridiculous even to his own faction.  
The honestest, the most, and the best of his parish did exhibit to the high Commissioners, articles of very great moment against him: the like whereof have seldom been seen in that Court. The most and worst of them are proved by divers sufficient witnesses, and some of them confessed by himself, as it appeareth in record. For which enormities, and for that he refused to make condign satisfaction for the same, and to conform himself to the orders of the Church, by law established: he was by due order of law deposed from his ministery, and deprived of his benefice, and so remaineth, being unfit and unworthy of either.  
The tale of Atkinson is a loud, notorious, and known lie. For neither did he ever say so to the Archbishop, neither would he have taken it at his hands, neither was that any cause of Wiggintons' deprivation: but vanity and hypocrisy causeth this man to have so small conscience in lying, according to that saying, Omnis hypocrisis mendacio plena est.  
That heathenish untruth uttered divers times in this book, that the Archbishop should account preaching of the word of God to be heresy, and mortally abhor and persecute it, is rather to be pitied then answered. If man punish not such sycophants, God will do it, to whose just judgement the revenge of this injury is referred. He doth bridle factious & unlearned Preachers, such as the more part of that sect are, who notwithstanding cry out for a learned ministery, themselves being unlearned, and so would be accounted of all men, if it were not propter studium partium. I say with S. Jerome, Nunc loquentibus & pronunciantibus plenus est orbis: loquuntur quae nesciunt, docent quae non didicerunt, magistri sunt cùm discipuli antè non fuerint. The world is full of them that can speak and talk: but they speak the things they know not: they teach the things they have not learned: they take upon them to teach before they were scholars to learn. Indeed our Church is too full of such talkers, rather than sober teachers, whom he professeth himself greatly to mislike. Otherwise he defieth all Martinistes in England, and doth appeal unto the whole State of the learned and obedient Clergy for his innocency therein.  
Touching master Euans, etc. 
Libel. pag. 31 Answer.   
That of Euans concerning the Vicarage of Warwick, is maliciously reported. He rejected him for lack of conformity to the orders of the Church. If he have done him any wrong thereby, the law is open, he might have had his remedy. That honourable person mentioned by the Libeler, I am sure, accepted of his answer. And I know, that according to his honourable disposition, he thinketh himself greatly abused by the libeler in this point. But what careth such a corner-creeper what he saith of any man, be he never so honourable? The rest of that tale is untrue, not worth answering. And if the relator there of durst appear and show himself, Martin could not be long unknown. If any of his men at any time reported, that he should say, he would not be beholding to never a noble man in this land, etc. he showeth himself to be of the Libelers conditions, that is, a common liar. For he never spoke the words to any man, neither doth he use that familiarity with his men. But the Libeler careth not what he speaketh, either of him, or of his men, so that he may fill up his libel with untrue slanders.  
That which followeth of the Archbishop's words to the knight, that he was the second person of the land, etc. is of the same kind. The knight I am sure is living, let him be examined of that matter. True it is, that there was a good knight with him, an old friend of his about such a suit: but that he ever spoke any such words unto him, as the Libeler would make the world believe, is most false: the Knight liveth and can testify the same. But the Libeler thinketh all men to be as proud and malapert as himself and other of his faction are, whose pride the world seethe, and it is untolerable.  
He was never D. Perns boy, nor under him at any 
Pag. 32.  time, but as fellow of the house where he was master. Neither did he ever carry his, or any other man's cloak bag: Although if he had so done, it had been no disgrace to him. Better men's sons then the Libeler is, have carried cloakebags. But the lewd man is not ashamed to lie in those things, that are open to every man's eyes: such is his malice and impudency.  
How Davisons Catechism was allowed, or how 
Pag. 34.  long in perusing, I know not: some paltry pamphlet belike it is, like to that busy and unlearned Scot, now termed to be the author there of. D. Wood is better able to judge of such matters, than either Davison, or any Martinist, that dare be known.  
Touching the Apocrypha. etc. 
Libel. pag. 37   
He gave commandment in deed, & meaneth to see it observed. For who ever separated this Apocrypha from the rest of the Bible, from the beginning of Christianity to this day? Or what church in the world, reformed or other, doth yet at this present? And shall we suffer this singularity in the church of England, to the advantage of the adversary, offence of the godly, & contrary to all the world beside? I know there is great difference between the one and the other: yet all learned men have from the beginning, given to the Apocrypha authority, next to the Canonical Scriptures. And therefore such giddy heads, as seek to deface them, are to be bridled. A foul shame it is, & not to be suffered, that such speeches should be uttered against those books, as by some hath been: enough to cause ignorant people to discredit the whole Bible.  
Touching Doctor Spark, etc. 
Libel. pag. 44.   
Their Honours that were then present, can & will, I am sure, answer for the bishops to this untruth. 
Answer.  They made report to divers in public place, and some to the highest, of that conference, after an other sort, & to another end, than the Libeler doth. That silly Objection God knoweth, was soon answered in few words, viz. That the translation read in our Churches, was in that point according to the Septuagint, & correspondent to the Analogy of faith. For if the word be understood of the Israelites, then is it true to say, that they were not obedient to his commandment: but if of the signs & wonders, that Moses and Aaron did before Pharaoh, or of Moses and Aaron themselves, then is it on the other side true, that they were obedient to his commandment. This might have satisfied any learned and peaceable Divine, & pacified their immoderate contention against the book of common prayer. This was then, and is now, the answer to that frivolous objection, and this is the Nonplus that the Libeler vaunteth of. More modesty might have become both D. Spark, & the reporter, even conscientia suae imbecillitatis, in that conference.  
Touching Patrick, etc.  
He never made Patrick Minister, neither intended 
Libel. pag. 50 Answer.  to make him, neither was he of his acquaintance at all in Worcester. It is well known that the Archbishop hath not ordained more, then only two Ministers, since his coming to this archbishopric. And therefore this Calumniation must be placed with the former.  
Thus is this godless Libeler answered in few words, touching such matters wherewith he chargeth the most reverend father the Archbishop of Cant. whereby the world may perceive, with what spirit he is possessed. The wise man saith, that destruction shall suddenly come upon the backebiter and 
prover. 24.  calumniator. The Psalmist saith, The Lord will destroy 
Psalm. 55.  lying lips, and the tongue which speaketh proud things: and that death shall suddenly come upon them, and hell shall receive them. S. Ambrose saith, that Detractors are scarcely to be accounted Christians. And Cyprian saith, Non qui audit, sed qui facit convitium, miser est. Not he that is railed at, but he that raileth, is the wretched man. The wicked jews, when they could not otherwise answer Christ, called him Samaritan, and said he had a devil, & shortly after took up stones, and cast at him. So the Anabaptists, within our memory, after slanderous and opprobrious calumniations against the godly Preachers and magistrates then living, fell to blows and open violence. The Libeler in this book hath performed the one, and threatened the other.  
This have I laid down word by word, as I received the same from my Lord of London: who desireth to have the matter heard by indifferent judges, and will show the Suggestions to be very untrue.  
ANd as to Martin's lewd exclamation against the B. of London concerning the cloth thought to be stolen from the Dyars, this is the truth of the case: that upon notice given to the said B. that such like cloth was wayved within his Manor of Fulham, and left in a ditch there, and no owner known, he presently hoping to take them that brought it thither, or at the least to save the same from purloining or miscarrying, appointed the same to be watched divers nights: and in the end hearing neither of the owners, nor of them that so waived it, willed the same to be brought to his house in Fulham, and there to be kept for him or them which by law ought to have it, were it in respect of the first property, or of the alteration thereof by means of the liberties. Whereupon, a good space after, the Dyars indeed came to the Bishop, and claimed the cloth, & sought by earnest means to have it again, without making any proof, that the cloth was theirs, or that the same cloth was it, for which the thieves were executed, or that fresh suit was made after the said thieves for the same. But upon conference had with learned Lawyers therein, it was resolved, that the property of this cloth was altered and transferred to the liberties: and so it seemeth the Dyars themselves have found, else would they by law have sought remedy therefore yer now, it being well nigh towards three years since. Yet nevertheless, so far hath the said Bishop been from exacting the extremity, that offer hath been made to the Dyars of a good part of the cloth, where in the rigour of law they have lost all: And further to restore all, or to make sufficient recompense therefore, if by law it ought to be so, upon the examination of the truth of the case. And as for Martin's erroneous judgement, that this is theft, being taken and claimed by right and law, as aforesaid, because the true owners are defeated (as he saith) surely, he might know if it were matter for his humour, that the Law worketh this in other cases, as in strays proclaimed and kept a year and a day, according to the law, the property is altered, and transferred to the Lord from the true owner: so is it for stolen cattle, brought bona fide to the overt market: The first owner's property is gone, and the buyer hath it: And so is it for waived goods, as was this cloth. And to show that the said Bishop had not so great a desire to detain the cloth as the Libeler hath presumed, he often times asked an officer of his, how it happened that the Dyars came not for it: for he was ever ready, and yet is, to deliver it to them, or the value thereof, if it prove to be theirs. And thus much is to be answered to that matter.  
The Libeler objecteth against the Bishop as a great heinous fault, that of his Porter he made a Minister: which, all things considered, he thinketh that doing to be justifiable & lawfully done, and not to lack example of many such that have been after that sort admitted, both since her majesties coming to the Crown, by many good Bishops, and by sound histories Ecclesiastical, that where the church by reason of persecution or multitude of Hamlets, and free Chapels, which have commonly very small stipends for the Minister, honest godly men, upon the discretion of the Governors of the Church, have and might be brought in to serve in the want of learned men, in prayer, administration of Sacraments, good example of life, & in some sort of exhortation. And this man therefore, when the bishop found him by good and long experience to be one that feared God, to be conversant in the scriptures, & of very honest life & conversation: he allowed of him, to serve in a small congregation at Paddington, where commonly for the meanness of the stipend, no Preacher could be had, as in many places it cometh to pass where the Parsonage is impropriat, and the provision for the Vicar or Curate is very small. And how this poor man behaved himself there, time and trial proved him: for he continued in that place with good liking of the people 8. or 9 years, till he grew dull of sight for age, & thereby unable for to serve any longer. It is to be found among the Greek Canons, that in Spain & Africa when the Goathes & Vandals had by extreme persecution made havoc of the Church men, those few that were left there alive, made their moan to the Churches of Rome & Italy, that their Churches stood empty, because they could get none to serve, no not such as were unlearned. Whereby it appeareth, that in the time of necessity, and such great want, the Church did allow of very mean Clerks, & so did they in the beginning of her majesties reign. But Martin & his complices, having a desire to throw out of the Church, the book of common prayer, would rather have the Churches served by none, then by such as by prayer and administration of Sacraments should keep the people together in godly assemblies. But this Libeler being as a botch in the body, whereunto all bad humours commonly resort, & few good, was content to take this report of this poor man, and not at all to make mention, as he might have done, of that precise & strait order which the Bishop observeth in making Ministers. For most true it is, that the said B. admitteth none to orders, but such as he himself doth examine in his own person in points of Divinity, & that in the latin tongue, in the hearing of many: whereby it cometh to pass, that none lightly come at him, but such as be Graduates, & of the universities. But Martin neither himself nor his coal carriers seek for any thing that is commendable, but like the spider that gathereth all that may turn to poison.  
Further, for lack of true matter, M. Maddockes must be brought in by the Libeler to furnish his railing comedy. It were enough to say of that thus much, that the most reverent Father the Archbishop of Canterbury examining that matter between the Bishop & Maddockes, with some other Bishops assisting him, found the matter to make so sore against the Bishop, that Maddockes himself was content before them to ask him forgiveness, and to promise that he would ever after have a reverent regard of his duty towards the said Bishop, as his ordinary. For if he should so untruly have played with the name of Aelmer, by turning it into the name of Mar-elme, he should have spoken against his conscience, as he himself knoweth, and all the Court, and her Majesty herself can testify, that it was a most shameful untruth blazed abroad by one Lichfield a Musician, which is now departed.  
Hear might be noted, how Doctor Perne, being at no mean man's table, & hearing of such slanderous railing of felling of the Elms at Fulham, he asked one of the company being an ancient Lawyer, how long the Elms of Fulham had been felled. Said the Lawyer, somehalfe year past. Now truly said D. Perne, they are marvelously grown in that time: for I assure you I was there within these four days, & they seem to be two hundred years old. And master Vicechamberlaine at her majesties being at Fulham, told the Bishop that her Majesty misliked nothing, but that her highness lodging was kept from all good prospects by the thickness of the trees. Lo, you may see hereby, that the Libeler to set out his Pasquil, raketh all things by all reports from all the Sycophants in the world, and maketh no choice of man or matter, so that it may serve his turn.  
And for any Letter written by the master of Requests so jestingly, as the Libeler reporteth, Maddockes hath deceived him: for there was no such matter, nor the man for whom the Bishop written, was none of his servant, nor is.  
Now cometh in Dame Lawson to frump the Bishop with impudent and unwomanly speech, and unfit for that sex, whom Paul utterly forbiddeth to speak in the congregation. But considering the circumstances of time, place, and persons, it is to be thought that Dame Lawson came at no time to the bishop in that bravery: for if she had, the bishop is not so soft, but she should have felt of Discipline, and of the Queen's authority. Surely the Bishop and such other of the Reverend fathers that are so bitten by this Libeler, may comfort themselves by the example of Athanasius and others as I before have said, which were most shamefully accused by the heretics, of murder, robbery, enchantment, whoredom, and other most detestable crimes, to deface them to the world, to the end that their heresies might be the better liked of. But Martin remember that saying, Vae homini per quem scandalum venit, and that Jude saith, that Michael when he disputed with the Devil about the body of Moses, the Angel gave no railing sentence against him, but said, the Lord rebuke thee, Satan. And if it pleased you to remember that book that is fathered upon Ignatius in Greek which attributeth so much to the bishops, you would be good master to bishops, against whom so unreverently you cast out your stomach.  
And for your jesting at the Bishop for bowling upon the Sabbath, you must understand that the best expositor of the Sabbath, which is Christ, hath said, that the Sabbath was made for man, and not man for the Sabbath: and man may have his meat dressed for his health upon the Sabbath, and why may he not then have some convenient exercise of the body, for the health of the body?  
You will take small occasion to rail, before you will hold your tongue. If you can charge the Bishop that ever he withdrew himself from Sermon or service by any such exercise, you might be the bolder with him: but contrariwise it is well known, that he and his whole family doth every day in the week twice say the whole service, calling upon God for themselves, the State, and the Queen's Majesty, praying for her highness by that means devoutly and hearty many times: I pray God you do the like. But, oratio animae malevolae non placet Deo: The prayer of a malicious heart never pleaseth God.  
Martin with his bitter style of malicious Momus dipped in the gall of ungodliness, proceedeth in a shameless untruth touching the Bishops answer to the executors of Allein the Grocer, as though he should flatly deny the payment of a certain debt, due to the said Allein: which is as true as all the rest of Martin's writings is honest and sober. For be it that at the first demand, the Bishop was somewhat moved to hear his name to be in the Merchant's books, which he ever so precisely avoided, that commonly he sendeth to them whom he hath to do with, warning them to deliver nothing in his name, without his own hand or ready money, used peradventure some sharp words in a matter that was so sudden and so strange to him Yet most certain it is, that though not at that time, yet very shortly after, the debt was discharged, as shall be proved, long before Martin's railing book was heard of or seen: ten pound excepted, which the said executors for a time respited. But this fellow will travail far before he will lack matter to furnish a lie.  
Another mountain that he maketh of molehills (for such is all his blasphemous buildings) is, that one Benison a poor man, was kept in the Clink I cannot tell how long, unjustly without cause, etc. The truth is this: Benison coming from Geneva, full fraught with study of Innovations, and utterly empty of obedience, which Beza that learned Father had or might have taught him, as by his Epistles appeareah, both to the Queen and the governors of the Church: set up in London his shop of disobedience, being married in a contrary order to the book and usage of the Church of England, abusing good M. Fox as he himself in grief of heart after confessed. After that, the said Benison gathering conventicles, and refusing to go to his own parish church, seeking to set all in combustion with schism in the City, was long before the B. heard any thing of him, called before Sir Nicholas Woodroofe a grave Citizen, & the Recorder: who found him in such an humour, that they meant to have sent him to prison. But because he was of the Clergy, they thought good to commit him to his ordinary, who travailing with him most earnestly to bring him to the Church and become orderly, when he could profit nothing with him, sent him again to the Sessions to the Lord Maior and the judges. After they had dealt with him, and could find at his hands nothing but railing, they sent him again to the Bishop, and he finding him in unspeakable disobedience to her Majesty and her Laws, offered him the oath, which he contemptuously and spitefully refused. Which being certified according to order, he was sent to the Queen's bench, & was condemned, and thereupon sent to prison. And this is that wonderful tragedy wherein this fellow so greatly triumpheth, wishing belike (as his whole Libel seemeth to desire) that no malicious schismatic should be punished for moving sedition in the land. But to this unbridled tongue, it may be said as the Psalm saith, Quid gloriaris in malitia tua? etc. Where he courseth the Bishop of London with the lewd lying Epithet of dumb john, fetched I cannot tell from what gross conceit, either as willingly stumbling upon Dumb for Don, or for that he preacheth not so oft, as he and other of his crew babbling in their verbal sermons use to do, or from whence else I know not, unless it please his wisdom to play with his own conceit, and minister matter to the Prentices and Women of London, to sport himself in that pretty devised and new found name. If the Bishop should answer for himself, I know he might say somewhat after this sort: Good charitable Martin, how old are you? how long have you known the man? what reports in the book of Martyrs, in Master Askams' book of his Schoolmaster, and in some learned men that have written from beyond the Seas, have you heard of him? Master Fox saith of him, that he was one of the five, and now only alive, that stood in the solemn disputations in the first of Queen Mary, with a hundred hauberdes about his ears: (the like whereof you threaten now him and others) in the defence of the Gospel, against all the learned Papists in England. For the which he was driven into banishment, and there continued for the space of five or six years, visiting almost all Universities in Italy and Germany, having great conference with the most and best learned men 〈◊〉 the last being stayed at jany an university erected by the dukes of Saxony, and should, if he had not come away, had the Hebrew lecture, which Snepphinus had, entertained by them to read in their said university both Greek & Latin, in the company and with the good love and liking of those famous men, Flaccus Illyricus, Victorius, Strigellus, D. Snepphinus, called alter Luther, with divers others, where belike he was not dumb. And after coming home, was appointed among the famous learned men, to dispute again with the enemies of the religion, the papistical bishops, and like, that if the disputations had continued, to show him not ignorant in all the three tongues, as he will yet if Martin Malapert provoke him too far, not to be dumb. Is he dumb because he was the only Preacher in Leicestershire for a space, as the noble Earl of Huntingdon can witness? and by their two means, that shire, God be blessed, was converted & brought to that state that it is now in? which in true religion is above any other place, because they retain the Gospel without contention, which few other places do. And in Lincolnshire did he nothing? did he not first purge the Cathedral Church, being at that time a nest of unclean birds, and so by preaching and executing the Commission so prevailed in the country (God blessing his labours) that not one recusant was left in the country, at his coming away to this sea of London? Is this to be dumb? how many Sermons hath he preached at Paul's cross? sometime three in a year, yea, sometime two or three together, being an old man, to supply some younger men's negligence.  
It is omitted, that Episcopomastix had a fling at the Bishop of London for swearing by his faith, wherefore he termeth him a Swag. What he meaneth by that, I will not divine: but as all the rest is lewd, so surely herein he hath a lewd meaning. It is to be thought, that the Bishop will take profit hereby, being a man that hath diligently read Plutarch, De utilitate capienda ad inimico. If it be an oath, as this gentleman hath censured it, it is not to be doubted, but that he will amend it: but if it were lawful, as it may be for any thing Martin can say, to ask his brotherhood, what Amen signifieth, or whether it be an oath: then in his wicked and malicious wishes for the overthrow of the Clergy, how oft is he to be found to say Amen? for in the phrase of our speech, by my faith signifieth no more, but, in very truth, bona fide, in truth, assuredly, id est, Amen.  
It is to be thought, that Martin misliketh to say by his faith, because a railing and slanderous spirit can have no faith: for where Charity is away (the soul of all good works) there can be no faith. Read that of Paul, Charitas non invidet, non est suspicax, etc. The contraries whereof swell in Martin as venomous humours in an infectious sore.  
Among other their reproaches, they affirm of the Bishop of Rochester, that he presented himself to a benefice. I do not think it to be true, for that I know it can not be good in Law. If he hath procured a benefice in way of Commendam (as they call it) it is by law allowed, and hath been done by other.  
The bishop of Lincoln is known to be learned and zealous in religion. There are few men toward her Majesty that have preached in the court, either oftener times, or with more commendation, or better liking, as well before he was bishop, as since. It is therefore marvel, that none in all this time could espy his inclination unto corrupt and Papistical doctrine, until the chickens of the scratching kite young Martinists, got wings to flee abroad, & cric out untruths against every man that displeaseth them.  
If the Bishop of Lincoln had not even of late showed himself in the Commission Court, at the examination of some of them, he had now escaped this scratch of the lewd lying kite Martin Marprelate. What his words were I have forgotten, & yet I heard them delivered by a learned man that was present. For I did not then mean to deal in this cause, but they were nothing sounding to that which the Libel layeth down. And the person considered at whose funeral he preached, he could not with comeliness speak less in her commendation than he did, unless they would have had him as rash and furious as themselves, and to enter into God's secret judgement, and openly to condemn her as a reprobate. God may work great matters in a moment.  
THE bishop of Winchester is charged with certain words uttered in two Sermons the last Lent: the one in the Queen's Chapel, the other at S. Marry Oueries in Southwark. The words of the challenge are these, Like a flattering hypocrite, he protested before God and the congregation, that there was not in the world at this day, nay, there had not been since the Apostles time such a flourishing state of a Church, as now we have in England. Surely, if he had uttered these words for the state of the Church appointed by law and order, not respecting the faults of particular persons, it might in Christian duty be well defended. But it was not uttered in this manner, nor for the matter, nor for the time. The first part of those words he doth not acknowledge at all, for they are purposely inserted to stir envy. Thus in deed it was delivered: As for the truth of doctrine, according to the word of God, for the right administration of the Sacraments, for the true worship of God in our prayer, laid down in the book of service: since the Apostles age, unto this present age of the restoring of the gospel, there was never Church upon the face of the earth, so nigh the sincerity of God's truth, as the Church of England is at this day. These words with God's help, he will justify to be true, upon the danger, not of his living only, but of his life also, against any man that will withstand it: and yet therein shall not show himself either desperate Dick, or shameless, impudent or wainscot faced Bishop, as it pleaseth the Libeler to rail. Neither doth he think, that any learned man that favoureth the Gospel, though he mislike some things and persons now in present use, will reprove it. The Papists I know in deed do detest the Assertion, and think their Synagogue blasphemed by it: No reformed Church can justly take offence at it. Where the bishop is burdened by this speech to excuse the multitude of thieves, Drunkards, Murderers, Adulterers, etc. that be in our Church: neither did his thought conceive, nor his words include any such matter. But what doth not malice, envy, and spite utter against the most innocent person that is? The bishop of Winchester hath openly more impugned the vices of this age here in the Church of England, than the whole brood of them that are of the anabaptistical Conventicles, and the residue of these Libelers. Woe be to them (saith Esay the Prophet) that speak evil of good, and good 
Esay 5.  of evil, and put light for darkness, and darkness for light, sweet for sour, and sour for sweet. David had 
Psal. 120.  great cause to cry, domine libera animam meam à labijs iniquis, & à lingua dolosa. And Solomon, cogitatio stulti 
Pro. 24.  peccatum est, & abominatio hominum Detractor. The devise of a fool is sin, and all men abhor the backbiter or Slanderer. If any man will reprove the Assertion before written, God willing he shall be answered, so that he rail not.  
This may be a sufficient answer to the untruth fathered upon the B. of Winchester's words, & that he is not for the same justly termed Monstrous and flattering hypocrite, speaking against his own conscience. But I see in these words the reproach not only of the bishop, but much more amalicious spite against this Church of England, and that so deeply settled in their hearts, that their ears cannot, without grief, he are any good spoken of it. Therefore I think myself in Christian duty bound, somewhat farther to follow this matter, and with some signification of thankfulness, to acknowledge and confess those excellent blessings, which it hath pleased God, of his great mercies, to bestow upon the same, as well in King Edward the sixts days, as much more in her majesties reign that now is: and first, to begin with that which is the principal, that is, the sincerity of doctrine, and all branches of true religion received, professed, taught, and established in this Realm. In which point, I think it very superfluous & needles for me to recite the particular branches, and to make a new catechism, or to pen a new confession of the Church of England, seeing they both are so sufficiently performed, that (without envy be it spoken) there is none better in any reformed Church in Europe. For a Catechism, I refer them to that which was made by the learned and godly man Master Nowell, Deane of Paul's, received and allowed by the Church of England, and very fully grounded and established upon the word of God. There may you see all the parts of true Religion received, the difficulties expounded, the truth declared, the corruptions of the Church of Rome rejected. But this I like not in our Church, that it is lawful to every man to set forth a new Catechism at his pleasure. I read, that in the Primitive Church, that thing did great harm, and corrupted the minds of many simple persons, with soul errors and heresies. I see the like at this day: for thereby many honest meaning hearts are carried away to the misliking of our manner of prayer, and administration of Sacraments, and other orders: whereby it is made a principal instrument to maintain and increase discord and dissension in the Church.  
For a sound and true confession acknowledged by this our church, I refer them to that notable Apology of the English Church, written not many years since, by that jewel of England, late Bishop of Sarifburie. Wherein they shall find all parts of Christian religion confessed & proved, both by the testimony of the canonical scriptures, and also by the consent of all learned and godly antiquity for the space of certain hundred years after Christ. For the integrity and soundness, for the learning and eloquence showed in the same Apology, they (that contemn that notable learned man because he was a Bishop) may have very good testimony in a little Epistle, written by Peter Martyr unto the said bishop, and now printed, and in the latter edition set before the same Apology: where they shall find that he speaketh not for himself only, but for many other learned men of the church of Tygure, and other places. Now, as this learned Bishop doth acknowledge and confess for this Church, all truth of doctrine: so doth he reprove, condemn and detest all corruptions brought into the same, either by the church of Rome, or by any other ancient or new heretics, whom he there particularly nameth: yea, and to the great comfort of all them that are members of the same church, and acknowledge the same confession, he proveth and evidently showeth, that the testimonies of the Scriptures, whereon that confession is grounded, for the true interpretation of them, have the witness & consent of all the learned antiquity, as I have said, for certain hundred years. Which I take to be a very good comfort and confirmation to all honest consciences in these captious and quarreling days.  
That which I mean, I will declare by some particulars. What is more evident, certain and firm for the article of the person of Christ in his Godhead & manhood, than those things that the ancient Fathers decreed out of the canonical scriptures in the Counsels of Nice, Constantinople, Ephesus, Chalcedon; & some others against Arius, Samosatenus, Apollinaris, Nestorius, Eutiches, and those heretics that were termed Monotholetes & c? Therefore whosoever do teach contrary to the determination of those counsels (as some do in these days) they do not justly hold that principal article and foundation of Christian religion.  
Moreover, as touching the grace and benefit of Christ, the beginning whereof riseth from the eternal love of God toward us, and from the free election to redemption and eternal salvation: and proceedeth to our use and benefit, by the dispensation of Christ once offered upon the Cross, by effectual calling wrought by the holy Ghost in preaching of the Gospel, by our justification, sanctification, and the gift of perseverance and continuance in the faith, thereby in the end to obtain resurrection and eternal life: touching (I say) this free grace of God (another principal ground of Christian religion) what could be, or can be more certainly or abundantly laid down out of the holy Scriptures, than was determined in the Counsels of Carthage, Milevitane, Aurasicane etc. against the Pelagians, and other enemies of the free grace of God in Christ jesus our Saviour? Especially if you add the writings of August. and other ancient Fathers for defence of the same.  
As to that which is necessary to be known touching the true Catholic Church (a matter of great importance even at this day) what can be more copiously or with more perspicuity declared, then is by that learned father Augustine, as well in other places, as principally in his books against the Donatists?  
Likewise, for the matter of the Sacrament of the lords Supper, (if simple truth could content men) what is more evident, than that doctrine, which hath been laid down by the ancient Fathers, justine, Irenaeus, Tertullian, Cyprian, Augustine, Theodorete, and a number of other? For proof whereof, I refer you to B. jewel, in his worthy book, wherein he answereth Hardings reply against his 27. questions, proposed at Paul's Cross, etc. I remember, touching this matter of the Sacrament, Occolampadius, a man of great reading & godliness, saith of S. August. Is primus mihi vellicavit aurem. He did first put me in mind of the true understanding of this Sacrament.  
These four principal Articles I have laid down for example, that the Christian Reader may the more easily perceive what comfort it is to any Church, to have the grounds of their faith and religion so established upon the holy Scriptures, that for the interpretation of the same, they have the testimony & consent of the Primitive Church, & the ancient learned Fathers. From which Consent they should not departed, either in doctrine, or other matter of weight, unless it so fall out in them, that we be forced thereto, either by the plain words of the Scriptures, or by evident and necessary conclusions following upon the same, or the Analogy of our faith. Which thing if we shall perceive, we ought, & safely may, take that liberty that themselves, & especially Augustine hath used, & requireth other to use. Nec Catholicis Episcopis, etc. We must not consent (saith 
De unitate Eccle. cap. 10  Augustine,) so much as to Catholic Bishops, if they be deceived, and be of opinion contrary to the Canonical Scriptures. Again, I am not tied with the authority of this Epistle. 
Contra Crescon. lib. 2. ca 31.  For I have not the writings of Cyprian in like estimation, as I have the Canonical Scriptures, but I measure them by the rule of the holy Scriptures. If I find any thing in his writings agreeing to the Scriptures, I receive it with commendation and reverence: if otherwise, with his good leave, I refuse it. The like you have, Epist. 48. 111. & 112. In Prooemio li. 3. de Trinitate, and many other places. Otherwise, to reject the testimony of the ancient Fathers rashly, is a token of too much confidence in our own wits. It was noted as a great fault in Nestorius, and a chief cause of his heresy, that contemning the Fathers, he rested too much upon his own judgement. The like confidence drew many learned men, and of great gifts, to be Patrons of sundry foul and shameful errors. How came it to pass, that after that notable Council of Nice, so many detestable heresies arose against the Deity & the Humanity of Christ, against the uniting of both natures, and the distinction of the properties of them? etc. but only out of this root, that they contemned the grave sentences, interpretations, & determinations of those famous Confessors and great learned Fathers, as were in the same assembled, and had too much liking in their own wits & learning. But woe be unto them (saith Esay) that are overwise in their own conceit. Vigilius in his first book against Eutyches saith thus. These clouds of fond and vain accusations are powered out by them chief, which are diseased either with the sickness of ignorance, and of a contentious appetite: and while they being puffed up with confidence of a proud stomach, for this only cause they reject the rules of faith, laid down by the ancient fathers, that they may thrust into the Church their own wavering devices, which they have overthwartly conceived. This sentence, I would our uncharitable accusers & troublers of the Church would well weigh and consider with themselves. Therefore (good reader) I protest for myself, and for the residue of this church, that we dare not in conscience, nor think it tolerable, with contempt to reject the testimonies of antiquity in establishing any matter of weight in the Church. We leave that to our hasty Divines, that in three years study think themselves able to control all men, & to have more learning than all the Bishops in England: And for this cause will they give no credit to ancient writers against their new found equality. For with them, it is a foul fault once in a sermon to name an ancient father, or to allege any testimony out of his works.  
Now (good Christian Reader) seeing by the good blessing of God, we have all parts of Christian faith and Religion professed and taught in this Church, and the same grounded upon the canonical Scriptures, with the consent and exposition of the Primitive Church and ancient Fathers: What a vaunting pride is it? (as Cyprian speaketh) what an unthankfulness to God? what uncharitable affection toward the Church of their natural Country, that they cannot abide any good to be spoken of it? pretending nothing but the private faults and vices of some men, or the disagreeing from them in some orders and parts of Government, which they will never be able to prove by the word of GOD to be of necessity. In other reformed Churches, whom they so greatly extol, and would make pattern to us, have they not imperfections? Have they not foul faults, and great vices among all sorts of men, as well Ministers as others? Surely, their worthiest writers & gravest Preachers do note, that they have. And if they would deny it, the world doth see it, and many good men among them do bewail it. I will not stay in the other blessings of God, where with he hath adorned this Church. I shall have occasion to speak somewhat more of it hereafter, and God send us grace, that we may with true thankfulness acknowledge it. But this I may not omit without great note of unthankfulness toward our merciful God, which hath not only preserved, maintained and defended the State, but also appointed this Church to be as a Sanctuary or place of refuge for the Saints of God, afflicted and persecuted in other Countries for the profession of the Gospel: for whom I am persuaded we do far the better at God's hand. And I doubt not but in that respect, all reformed Churches in other places, feeling the blessing of God by us, think reverently of our State, and pray to God for us, as all good men with us ought to do for them, that the true link of Christian charity may sound knit us together in one body of right faith and Religion. If some few persons think amiss of our Church, I impute the cause thereof only to the malicious & untrue reports made by some of our own Countrymen unto them. Which persons, if they did understand the true State of this our Realm, would think far otherwise, as divers of the most grave & learned writers have already evidently declared. This also is not the least blessing of God, as well in the time of K. Edward, as in the reign of our gracious Sovereign, that this Church hath had as ample ornaments of learned men, (Rumpantur ut Ilia Momo,) as the most reformed Churches in Europe, & far more plentifully than some place, whose state they seek to frame us unto. Only I except those excellent men, whom God had prepared in the beginning to be the restorers of his Truth, & doctrine of the Gospel in those parts: Namely we have had B. Cranmer, Ridley, Latimer, Coverdale, Hooper, & divers other, which were no Bishops, as M. Bradford, M. Sanders, M. Rogers, M. Philpot, D. Haddon, etc. Most of which, as they have left good proof of their learning in writing: so did they confirm the same with their blood in the end. The like I may justly say of them whom God hath sent to restore his Truth since the beginning of her majesties reign, (howsoever it pleaseth the Brood of the Martinists to deface them) as Bishop Cox, Pilkington, grindal, Sands, Horn, jewel, etc. which have good testimony of their learning given them by as grave, learned, and zealous men, as any have lived in this age, among whom for certain years they lived. A number of other have proceeded out of both our Universities, which though Martin Momus will say the contrary, deserve singular commendation for their learning, and have declared the same to the world in answering and confuting the opprobrious writings of the common Adversaries. In which their answeres (without envy and displeasure be it spoken) there appeareth as sufficient learning, as doth in the most works at this time published by the writers of foreign countries. If Englishmen at this time so greatly dispraised, were given with like pains to set forth the exercises of their study and learning, as in other places they do: they would draw as good commendation of learning to their Country, as most other Churches do. To which number of ours, I add also some of them, whom certain occasions have carried away to the misliking of the present state of this Church: which I know have received of God singular good gifts, which I pray earnestly they may use to his glory, and the procuring the unity & peace of the Church, which our Hasty Divines of M. M. his brood, seek to break and disturb. This testimony, I thought myself bound in conscience to yield to that Church of my natural Country, in which, and by which, through the mercy of our gracious God, I am that I am. The godly, I trust, will interpret all to the best: the residue I look not to please.  
The B. of Winchester is further charged in this manner, He said that men might find fault, if they were disposed to quarrel, aswell with the Scriptures, as with the book of common prayer. Who could hear this comparison without trembling? Let the Libelers, whatsoever they are, remember, Os quodmentitur, occidit animam. At that time, in S. Mary Oueries church, in a large discourse, he did answer the objections that many make at this day, against the book of common prayer, & toward the end uttered these words, If it could be without blasphemy, they might pick as many & as great quarrels against the holy scriptures themselves. For even the best writings are subject to the slanderous malice of wicked men. This assertion was found fault with all, by a jesuite or Massing priest at that time in the marshalsea, & therefore the B. the next Sunday following, expounded his meaning, and at large showed, that that might be done, which beforetime was done by a great number: and that he was not so far beside himself, as to compare the book of common prayer with the holy scriptures in dignity, truth, or majesty: He leaveth such blasphemous dealing to the Papists, the Family of Love, & some other Sectaries: but he compared them in this, (as it is before said) that the Scriptures themselves were subject also to slanderous and depraving tongues, and yet not therefore to be rejected, whereof he recited sundry examples. Celsus that heathenish Epicure (against whom Origen writeth) in his book 
Lib. 1. contra Celsum.  called Verax, doth power out many railing & slanderous reproaches, not only against the holy Scriptures, but also against the course of Christian Religion: as that they received their religion & doctrine of the barbarous jews, that is, out of the books of Moses and the Prophets. The like did Porphyrius an other 
Euseb. lib. 6. cap. 19  Philosopher, and in his books reproved the Scriptures in many places: for he wrote thirty books against Christian religion. That scoffing sophister Libanius, and his scholar julian the Apostata, 
Socr. lib. 1. cap. 9  used the like blasphemies against the Christian faith, and the Scriptures, out of which it was proved, as appeareth in sundry ancient Writers. Who knoweth not, that some Heretics rejected the most part of the old Testament, as false and fabulous? The Valentiniane Heretic, sayeth Tertullian, 
In Prescript. Tertul. Eusebius. Euseb. lib. 4. cap. 28. Epiphanius. Theodor.  Quaedam legis & Prophetarum improbat, quaedam probat, id est, Omnia improbat, dum quaedam reprobat. The Marcionists receive only the Gospel of Matthew, the other they reject. And likewise they admit but two Epistles of Saint Paul, that is, to Timothy and Titus, and (as Jerome sayeth) to Philemon. Tatian also depraveth the Scriptures, rejecteth the Acts of the Apostles, and picketh sundry other quarrels against them. There was never any Heretic, but that to give countenance to his opinion, he would seem to ground it upon the Scriptures. And what is that but wickedly to father lies upon the Scriptures? And for this cause you know, the Papists think it no sure ground to rest upon the scriptures only, affirming blasphemously, that the Scriptures are dark, unperfect, and doubtful, because they may be wrested every way, like a nose of wax, or like a leaden Rule. Wherefore, Christian charity and modesty would not thus maliciously and slanderously wrest and wring the words of the Bishop, tending to a good and godly meaning.  
Of like truth it is, that he burdeneth the Bishop of Winchester, to affirm that it was heresy to say, The preaching of the word was the only ordinary way to salvation, which he never thought, or spoke, either then, or at any other time of his life. But in handling of that controversy, Penrie spoke things so strangely & obscurely, that he seemed to attribute that effect to the preaching of the word only, & not otherwise used by reading: And being urged with that question, by occasion of reading the Scriptures in Churches, his answer was such, as he evidently showed himself to mean, that that effect of salvation could not be wrought by hearing the word of God read, with some other words, giving suspicion of worse matter. And then indeed the B. rose not out of his place, (as these honest men do carp) nor spoke in such choleric manner, as they pretend: but quietly said, My Lord, this is not far from heresy. What were the words that Penry used, & especially moved the B. to speak, he doth not at this time remember: but sure he is, they were as far from that, which is laid down in the Libel, as falsehood can be from truth. I wonder that men which profess God, yea, or that believe there is a God, can with open mouth so boldly power forth such heaps of untruths. Detractor abominabilis est Deo. The counsel of the Prophet is good. He that would gladly see good days, let 
Psal. 34.  him refrain his tongue from evil, and his lips that they speak no guile. The mouth of a malicious man (saith Ambrose) 
Epist. lib. 7. Epist. 44.  is a deep or bottomless pit. The innocent that is too easy of credit, doth quickly fall, but he riseth again. But the backbiting railer is by his own craft cast down headlong to confusion, in such sort, as he shall never recover himself again. And Bernard, Let not my soul be in company 
Super Can● Serm. 24.  of backbiting tongues, because God doth hate them, when the Apostle saith, Backbiters are odious to God. Every one that backbiteth, showeth himself void of charity. Moreover, what other thing seeketh he by depraving, but that he whom he backebiteth, may come in hatred and contempt with them among whom he is depraved? Wherefore the backebiter woundeth charity, in all that hear him, and somuch as in him lieth, doth utterly destroy him whom he striketh with his tongue.  
As for the reproach of want of learning, he will not strive much with them. The Bishop hath not used (God be thanked) to vaunt himself of great learning. Neither doth he disdain to be accounted unlearned of these men, which many years since contemned Bishop jewel as a man of no deep learning, and even of late days could say that Erasmus was no Divine. His prayer is, that the small measure of knowledge, which it pleased God to give him in the continuance of fifty years study, may be employed to the glory of God, and the benefit of his Country. It is known five and forty years since, that he was Master of Art, and Student of Divinity, and disputed in that faculty: since which time, he was never drawn from that exercise of good learning. This is his greatest comfort, that since he was a young man in Magdalene College in Oxford, he hath been brought up in the love of the Gospel, and was reasonably able to confirm his conscience, & to repress the adversary, not only by the holy scriptures, but also by the writings of the ancient Fathers, and the best authors of this age since the renewing of the Gospel, as he hath many honest and learned men witnesses yet alive. M. Travers, whom they prefer before him, he knoweth not what he is. He never saw him to his remembrance, but once, and that was at my Lord of Canterbury's, in the presence of some honourable persons: at which time the man showed no great learning. Doctor Spark is so well known to the Bishop of Winchester, and the Bishop to him, that he cannot be persuaded that Doctor Spark will affirm, that he did put the Bishop at that time or any other (as they term it) to a non plus. But whatsoever he will do, if the one or the other, or they both, do make any brag of a victory then gotten (as I have before said) surely they do greatly forget themselves, and declare that Lady Philautie did blear their eyes, and made that they could not see the right rules of modesty: especially considering, what the witnesses were, and what report they have made thereof to the best of this Land, which hath not been made unknown to the world. It is true that Gregory saith, Superbia lumen intelligentiae abscondit. Pride 
Moral. 8. Idem. 12.  dazzleth the eyes of a man's understanding. And again, Superbi etc. Proud men when they think themselves despised, fall by and by to railing. Cyprian, that 
Lib. epist. 1. Epist. 3.  reverend and learned father, saith notably. An high and swelling heart, arrogant and proud bragging is not of Christ that teacheth humility, but springeth of the spirit of Antichrist. I pray GOD these men may remember these lessons.  
AS touching the Government of the Church of England, now defended by the bishops, this I say. When God restored the doctrine of the Gospel more sincerely and more abundantly than ever before, under that good young Prince, King Edward 6. at which time not the governors only of this Realm under him, but a number of other Noblemen & Gentlemen, were well known to be zealous in the favour of the truth: by consent of all the States of this Land, this manner of government that now is used, was by law confirmed as good and godly. The bishops & other of the clergy that gave their advise and consent to the same, were learned & zealous, bishop Cranmer, Ridley, Latimer, and many other, which after sealed their doctrine with their blood, all learned, grave and wise in comparison of these young Sectaries which greatly please themselves. M. Coverdale & M. Hooper, never thought to be superstitious or inclining to Antichristian corruption, were contented to use the office, authority, and jurisdiction of bishops, the one at Exeter, the other at Gloucester. Peter Martyr, Bucer, and john de Alasco, grave men, and of great knowledge and godliness, did live in that state under the Archbishops and bishops that then were, and written to them most reverendly, not refusing to give them those Titles, that now be accounted Antichristian. The like they did to other of late time. Read the Preface of Peter Martyr, set before his Dialogues against ubiquity, & see what honourable testimony he giveth to bishop jewel, and what titles he affordeth him. To condemn all these as Reprobate and Petty Antichrists, were great rashness, and such impudency as ought not in any Christian Church or common weal to be borne without punishment. When God had marvelously preserved for us our gracious sovereign Queen Elizabeth, & set her in her Father's seat, being brought up from her tender years, in the instruction of God's truth, she took advise of her most honourable Counsel, Nobles, and learned of the Realm, and especially such as were most forward in religion, and with consent of all the States of this Realm, by law received, confirmed and established the manner of Government, and other orders of the Church now observed. The learned men that yielded their advise and consent to the same, were those reverend & godly persons, that came lately out of banishment, from the school of affliction, & could not so soon forget their Lord God, and the zeal of his truth, namely, Master Cox, grindal, Sands, Horn, Pilkington, jewel, Parkhurst, and a number of other, who were after chosen to be bishops, and executed those offices, without grudging or repining of any, until about the tenth year of her majesties reign, the curious devices began to be more common. Since which time, by the countenancing of some, they have greatly increased in strange assertions, & now be come almost to the highest. The reproaches therefore that are given to this State by these Libelers, touch not only the Bishops, but the Prince, the Counsel, and the honourable; woishipfull, wise, and learned of the Realm.  
As for this question of Church-government, I mean not at this time to stand much on it. For let them say what they lust, for any thing that hath been written hitherto touching it, it is sufficiently answered. Only this I desire, That they will lay down out of the word of God some just proofs, and a direct commandment, that there should be in all ages and states of the Church of Christ, one only form of outward government. Secondly, that they will note and name some certain particular Churches, either in the Apostles time, or afterward, wherein the whole government of the Church was practised, only by Doctors, Pastors, Elders, and Deacons, ●nd none other, and that in an equality; without superiority in one above an other. If this be done sound and truly, without any wresting or double understanding of the places of Scripture: I protest they will shake that opinion that now I have of this present government of the Church of England. Yet under correction (I will not say, that I know) but I am surely persuaded, that they will never be able to do it.  
Moreover, I would wish them unfeignedly to declare, whether all the Churches at this day reform in Europe, where the light of the Gospel was first restored, and specially of Saxony and High Almain, have this government, which by these men is now required, and none other. If they have, it is a good prejudice for their cause: if they have not, it is hard, that the example of two or three Churches should overrule all the residue, in which the light of the Gospel began before them. And it may be well said, Did the Gospel begin first with you? We may not pull down one Rome and set up an other. Surely as grave learned men as most that have written in this time, evidently affirm the contrary, & do make good proof of this proposition. That one form of Church-government is not necessary in all times and places of the Church, & that their Senate or signory is not convenient under a Christian Magistrate.  
In Denmark they have bishops both in name, and office, as it appeareth in certain Epistles of Hemingius written to some of them. In which he saith: They are greatly troubled with continual visitation of their Churches. In Saxony they have archbishops and bishops in office, but not in name. For proof hereof, I allege the testimonies of that learned man Zanchius in the Annotations upon certain parts of his confession. In the Church of the Protestants (saith he) in deed they have bishops and Archbishops, which changing the good Greek 
Pag. 272.  names into ill Latin names, they call Superintendents, and general Superintendents, etc.  
The same Zanchius, in the same his confession, hath these words, By the same reason, those things that were ordained in the church touching Archbishops, yea, and 
Pag. 170.  the four patriarches before the Counsel of Nice, may be excused and defended. These words and some other were misliked by one famous learned man, who wrote to Zanchius of the same. But Zanchius was so far from altering his judgement, that in the foresaid Annotations he writeth a large defence of it out of Bucer, in Epist. ad Ephes. which is also found in a little Treatise, which the same Bucer hath written▪ De vi & usu Ministerij. And Zanchius in the same place showed the reason why he is so grounded in that opinion. I believe (saith he) that those things which were concluded and determined by the Godly Fathers assembled in the name of the Lord, with common consent and without contradiction to the Scriptures, proceed from the holy spirit of GOD: and therefore I dare not inconscience improve them. And what is more certain by the Histories, Counsels and writings of the Fathers, then that those orders of the Ministers, of which we have spoken, have been received and allowed by the common consent of Christendom? And I pray, who am I, that I should reprove those things, which the whole church hath allowed? Neither durst all they that be of our time (he meaneth the learned men of Germany) reprove the same.  
In the foresaid place of his Annotations, when he hath spoken of the government of the churches of Saxony, he addeth touching other places, Even there 
Pag. 273.  where they have neither the good Greek names, nor the evil Latin terms: yet have they certain chief men, in whose hands well near is all authority. Seeing then we agree in the things, why should we have controversy about the names and titles?  
This man undoubtedly knew the government of all the Churches in Germany. For he had been a reader and teacher in divers of them. He had been in Geneva▪ he taught at Argentine eleven years: after at Clavenna four years: Again after that, at Heidelberge ten years: And lastly, by Cassimire appointed at his town at Newstade, where yet he liveth an old man, if God of late hath not taken him out of this world.  
Those places of high Almain, wherein most zealous preachers and learned men have remained, & with whom in doctrine we most nighly agree, have not one manner of government, nor forms of 
Vide Gualterhm in 1▪ add 〈◊〉 Cor. cap. 〈◊〉 5. etc.  Discipline. In Tiger's it is well known, they have no Senate of Elders, nor think it tolerable under a Christian Magistrate: nor the Discipline by Excommunication, which they more mislike. I think it be not much differing at Berne (one of the greatest Churches) as I gather by Aretius in sundry places. At Geneva, and some other places, especially such as have had their beginning from thence, they have a government not much unlike that platform, which is desired to be with us, and is now in Scotland. I might say the like for some ceremonies & outward orders. In Saxony and at Basile they kneel at the Lords Supper. At Tygure they sit, and it is brought to them: In other places they go and receive it, for the more expedition, as they pass.  
The like liberty and diversity use they in some other external things, which I am not willing for some causes to lay down in writing. All those Churches, in which the gospel in these days, after great darkness, was first renewed, and the learned men whom God sent to instruct them, I doubt not but have been directed by the spirit of God to retain this liberty, that in external government, & other outward orders, they might choose such as they thought in wisdom and godliness to be most convenient for the state of their Country, and disposition of the people. Why then should this liberty, that other Countries haveused, under any colour be wrested from us? I think it therefore great presumption and boldness, that some of our nation, and those (whatsoever they think of themselves) not of the greatest wisdom and skill, should take upon them to control the whole Realm, and to bind both prince & people, in necessity of conscience, to alter the present state, and to tie themselves to a certain platform devised by some of our neighbours, which in the judgement of many wise and godly persons is most unfit for the state of a kingdom, or to be exercised under a Christian Prince that defendeth the Gospel, as in part, experience already hath taught in some. I pray God they look not further, and have not a deeper reach, then good subjects that love their Prince and country, should have.  
Lastly, I would wish them (leaving the long discourses where unto Doctor Bridges was drawn by some of their strange and intricate assertions) they would briefly without corruption lay down his arguments and allegations, touching the supreme authority of the Prince, and the superiority of bishops, and modestly, and sound answer the same, not rejecting the testimony of the ancient Writers and Historiographers, especially such as were within 400. years after Christ, so far as they may be Testes temporum. For if they shall otherwise deal, and seek to shift off the matter with reproaches, scoffs, and slanders: they will discredit their cause, and make good men think, that the spirit with which they are carried, is not the mild spirit of Christ, but the spirit of him that is condemned for the father of lying, murdering and slandering from the beginning.  
The reason that moveth us not to like of this platform of government, is, that when we on the one part consider the things that are required to be redressed, & on the other, the state of our country, people, and common weal: we see evidently, that to plant those things in the Church, will draw with it so many, and so great alterations of the State of government, and of the laws, as the attempting thereof might bring rather the overthrow of the Gospel among us, than the end that is desired. The particulars hereof in some few things, in stead of many do here follow, and hath been opened to you before, if reasonable warning would have served.  
First, the whole state of the laws of this Realm will be altered. For the Canon law must be utterly taken away, with all offices to the same belonging: which to supply with other laws & functions without many inconveniences, willbe very hard. The use and study of the Civil law will be utterly overthrown: For the civilians in this Realm live not by the use of the Civil law, but by the offices of the Canon law, and such things as are within the compass thereof. And if you take those offices and functions away, and those matters wherewith they deal in the Canon Law: you must needs take away the hope of reward, and by that means, their whole Study. And matters of Tithes, Testaments, and Matrimony, judgements also of Adultery, Slander, etc. are in these men's judgements mere temporal, and therefore to be dealt in by the temporal Magistrate only: Which, as yet have either none at all, or very few laws touching those things. Therefore the Temporal and Common law of this Realm, must by that occasion receive also a very great alteration. For it will be no small matter to apply these things to the Temporal law, and to appoint Courts, Officers, and manner of process and proceed in judgement for the same.  
Beside this, the judicial law of the jews, especially for such offences as are against the law of God, must be brought into this Common weal. For to this opinion do they plainly incline. For they say already flatly, that no Magistrate can save the life of a blasphemer, stubborn Idolater, murderer, Adulterer, Incestuous person, and such like, which God by his judicial law hath commanded to be put to death. The same assertion must have like authority for the contrary, that is, that a Magistrate ought not to punish by death those offences that God by his judicial law hath not appointed to be punished by death, and so may not our laws punish theft by death, nor divers other felonies: and so some of them have openly preached. The laws also maintaining the Queen's supremacy in governing of the Church, and her prerogative in matters Ecclesiastical, as well Elections as others, must be also abrogated. Those laws likewise must be taken away, whereby Impropriations and Patronages stand as men's lawful possession and heritage. In these Impropriations and Patronages, as I do confess, there is Lamentable abuse, and wish the same by some good Statute to be remedied: so how the thing itself can without great difficulty and danger be taken away, being so general as it is in the state of this Realm, I lean to the judgement of the wise and godly.  
The laws of England to this day, have stood by the authority of the three Estates: which to alter now, by leaving out the one, may happily seem a matter of more weight, than all men do judge it. If there were no more than this one thing, which hitherto I have spoken of, that is, the alteration of the state of all the laws of this Realm: I think there is no wise man but seethe what danger may follow in these perilous times, not only by fulfilling the thing, but also by offering to do it.  
It hath been always dangerous, to pick quarrels against laws settled. And I pray God, that the very rumour hereof, spread by these men's books, have not already bred more inconvenience, then without hurt will be suppressed: I may not put all that I think, in writing.  
The form of finding of Ministers by Tithes, must with the Canon law be abolished. For it was not used in the government of the Apostles time, nor a great many of years after, and therefore may seem Papistical and Antichristian. There must be some other order for this devised. Which, with how great alteration it must be done, and how hard it will be to bring to good effect, I think there is no man but he seethe: For the livings of bishops and Cathedral Churches, (whereat they carp) though they were all that way bestowed, will not serve the third part.  
If this government, whereof they speak, be (as they say) necessary in all places: then must they have of necessity in every particular parish one Pastor, a company of Seniors, & a Deacon or two at the least, and all those to be found of the parish, because they must leave these occupations, to attend upon the matters of the church. But there are a number of parishes in England not able to find one tolerable minister, much less to find such a company. The remedy hereof must be, to unite divers parishes in one, whereof this inconvenience will follow, that people in the country must come to Church, three, four, or five miles off: whereas now they that dwell in the same town, can scarcely be forced by any penalties of Law orderly to come unto the church, to service or sermons, so that they will grow to barbarism in many places.  
Whereas it is required, that the people should choose their Pastors, Elders, and Deacons: it is greatly to be feared, that it will be matter of schism, discord and dissension in many places: or that one or two busy heads shall lead the residue to what purpose they will, to the great disquieting both of the Church and of the common weal. Examples hereof did commonly appear in the old Churches, while that manner of Election did continue, as the ecclesiastical histories in many places do declare. And that inconvenience caused Princes and bishops so much to intermeddle in that matter. The common people through affection and want of right judgement, are more easily wrought by ambitious persons to give their consent to unworthy men, as may appear in all those offices of gain or dignity, that at this day remain in the choice of the multitude, yea, though they be learned.  
Men do know by experience, that parishes, upon some private respect, do send their Letters of earnest commendations for very unfit and unable persons: whereby it may be gathered, what they would do, if the whole choice were in their hands, especially, being so backwardly affected toward the truth of religion, as a great part of men are. They will answer (perhaps) that they shall be overseen by the Pastors near about them in a particular Synod, and forced both to be quiet, and also to make more fit elections. But who seethe not what matter of trouble this will be, when upon the occasion almost of every election, they must have a particular Synod? And if the parish will not be ruled (as surely many will not) than must they be excommunicated, and appeal made unto the Prince and Magistrate. And that which passeth now with quietness, and with a little amendment may be well used, shall be continual occasion of broil and trouble, whereto this nation is more inclined upon light causes, than any other.  
Moreover, that which is most of all pretended for this manner of common Election, that they may knovee their minister, and thereby have the better liking of him, can not possibly be brought to pass, unless they will imagine, that every parish shall have within itself a School or College, where those shall be brought up, that shall be preferred to the ministery among them. But how possible that is to bring to pass among us, let any man judge. If their ministers shall come unto them from the Universities or other schools, they shall have as little acquaintance with them, as now they have, and far greater occasion of partial suits, than now there is. So that inconveniences by this means shall be increased and not remedied.  
That every parish in England may have a learned and discreet minister, howsoever they dream of perfection, no man is able in these days to devise, how to bring it to pass, and specially when by this change of the clergy, the great rewards of learning shall be taken away, & men thereby discouraged to bring up their children in the study of good Letters. Furthermore, who seethe not how small continuance there shall be in the Universities, to make men of any profound knowledge, when the very necessity of places, shall draw men away before they come to any ripeness? the effect whereof, is partly perceived at this day already, & much more would be, if their devise should take place.  
Touching the inconvenience of Discipline by excommunication only, which they so much cry for, how it will be of most men contemned, and of how small force it will be to bring to effect any good amendment of life, some learned men of this age in their works set forth to the world, have at large declared. I let pass, that experience teacheth, that men of stubbornness will not shun the company of them that be excommunicated, and then must they be excommunicated for keeping of company with them, and so will it fall out, that more will be excommunicated, then in Communion: whereof what deformities and inconveniences will arise, Saint Augustine doth reach us. The looseness of these days requireth Discipline of sharper laws by punishment of body and danger of goods: which they do, and will more fear, than they will excommunication. And, God be thanked, (if men would be contented with any moderation) we have a very good manner of discipline by the ecclesiastical commission, which hath done, and doth daily much good, & would do more, if it were more common, & men would take more pains in it. But this is that which they be most grieved with, because they are not doers in it themselves.  
The deciding of matters in controversy by the Pastors and Elders of the Church, beside that it will interrupt the course of the laws of the realm, it will be great occasion of partial and affectionate dealing, and thereby of further strife and discord, and a matter of schisms and divisions, as is to be perceived abundantly in the Ecclesiastical Writers. For some will incline to the one part, and the residue shall be wrought to favour the other: which hath been the principal root of all schisms in the Church, yea, and thereby of many heresies. We must not only look in these corrupt times, how uprightly men should deal, but consider by present experience of sundry persons and places, how affectionately they do deal in some like matters, and thereby gather what they will do, when they have greater authority. This order was good, where the church was in persecution under tyrants: but where the assistance may be had of a Christian Prince, or Magistrate, it is neither necessary, nor so convenient, as it may be otherwise. Surely common election of ministers, and this deciding of matters in controversy by a multitude, will breed greater strife and contention, then without danger will be appeased.  
Furthermore, their whole drift, as it may seem, is to bring the government of the Church to a democracy or Aristocracy. The principles and reasons whereof, if they be made once by experience familiar in the minds of the common people, and that they have the sense and feeling of them: It is greatly to be feared, that they will very easily transfer the same to the Government o of the common weal. For by the same reasons● they shall be induced to think that they have injury, if they have not as much to do in civil matters, as they have in matters of the Church, seeing they also touch their commodity and benefit temporally, as the other doth spiritually. And what hereof may follow, I leave to the judgement of other. The way hereof is already trodden forth unto them by some that have written and spoken in that matter: Which speeches I would be loath to touch particularly, because I think divers of them not to have any meaning to endure that sequel. But men must consider, not only what they mean presently themselves, but what other may gather upon them hereafter. Cyprian, Hilary, and other ancient writers, did not mean so ill in some things that they left written, as some Heretics following did father upon them, using their sayings, as the grounds of their false and erroneous doctrines. The Preachers of the Gospel in Germany, at the beginning, were far from the meaning to move the people to rebel against their Governors: but some part of doctrine undiscreetly uttered by divers of them, speaking against some abuses, gave a great occasion thereof to the grief of all good men, in such sort, as they were not able by any persuasion to quiet them, until it had cost a hundred thousand of them their lives. The looseness and boldness of this time in many, may justly cause some fear that the like will happen hereafter among us. Anomber of other like inconveniences I might lay down in this place, and divers of them of as great weight as these. By these few, some taste may be taken of the residue. But I will now return in a word or two to the Martinist again.  
NOw because M. M. is so notable a painter of bishop's visages, & can purtrey them all with faces of seasoned wainscot: it were good for him in some table to behold his own ugly shape, that he & his children may learn to be ashamed of themselves. I saw his figure drawn and set forth in a table when I was a young man: the painter was one very nigh of his kin: His name was Lucian. The figure was this, An ancient man of some authority sat upon the judgement seat: he was like Midas that covetous King: for he had long ears like an Ass, and had sitting on each side of him a woman: the name of the one was Ignorance, the other was called jealous Suspicion, which two made him very rash in credit. Then cometh in M. Martin M. otherwise called Calumniator, a false accuser, trimmed handsomely for his better credit, and not a wrinkle awry in his garment: but seemed somewhat to halt and not to go upright: his eyes and gesture fierce and fiery. In his left hand, he carried a flaming firebrand to note his fury. With his right hand he drew by the hair of the head a young man, his name was innocency, who lifted up his hands to heaven, protesting before God that he was guiltless in the cause. There followed two or three, much like to scholars: their names were Dolus, Fraus, Insidiae. These clapped their Master on the back to encourage him. And because Master Martin will be a Gentleman, he had a treader before him, an old fellow: his eyes were fierce, his face thin & withered, his whole countenance much like to one pined away with melancholy & fretting fury. His name was Livor, that is, cankered malice, or envy: A little behind followed doleful Dame repentance in mourning apparel, and looking back with shame and tears goeth to meet Lady Truth, coming somewhat after. In the top of the Table this sentence was written, Whosoever slandereth honest men, shall come to just punishment. In the lower part is this, Nothing can be safe from the backbiting tongue. Round about was this written, Beware thou neither slander nor give ear unto the backbiter. Flee slandering both with thine ears, & with thy tongue. He that giveth fair countenance & light ear, encourageth a backebiter. If Martin that delighteth so much in himself, would discreetly behold this table, I trust he would diminish some part of his folly. But for that it liketh Martin, not only to be a false accuser, but also a rash & credulous judge with his long asses ears receiving every untruth that is told him, he may behold himself in all the parts of the Table. The best advise that I can give you, is out of chrysostom. Let discretion & truth sit as judges over your own 
Hom. A●. Matth.  soul and conscience. Bring forth before them, all thine offences. Lay down what punishment is due for every of them. Say continually this unto thyself, How dared thou do this? How dared thou do that? etc. If thy conscience will refuse this, and pry upon other men's faults, say unto her, Thou sittest not here as judge of other, but to answer for thyself. What matter is it to thee, if this or that man offend: look to thine own steps, blame thine own doing, & not others. To the description of a detractor or backebiter, are these properties. First, he is malicious, and studieth to hurt others, and sometimes purposely doth hurt himself, the sooner to hurt other. Secondly, his soul and life is lying. Thirdly, he is an hypocrite and a Dissembler, and pretendeth a zeal of justice and piety, to colour his malice. Lastly, he is a Serpent biting secretly, and fleeth knowledge. These properties learn by the complaints of David in sundry of his Psalms. Deliver me O Lord, from the naughty, and from the wicked man, which deviseth evil in his heart. They have sharpened their tongues like Serpents: the poison of Asps is under their lips. The mouth of a backbiter is full of cursed speaking: under his tongue iss sorrow and grief. He lieth in wait in secret places, to destroy the innocent. He lieth lurking as a Lion in his den, to ravish the poor. He falleth down & humbleth himself, that the poor may fall into his net. Read the tenth Psalm, and divers other. The residue of their malicious & more than ruffianly railings, togetherwith Histrionical mocks & scoffs, too immodest for any Vice in a Play, are not meetefor any honest man to meddle with: and therefore are returned over to the Libelers themselves, as unfallible tokens of that spirit, with which they are led to these outrageous dealings. But it is now time to answer those quarrels that are made generally against all Bishops.   

Objection. But let us see what is laid down against the Bishops and chief of the Clergy. First is, that 
The objection of the covetousness and Simony of Bishops.  they are exceeding covetous, and set to sale the liberty of the Gospel, and the use and Discipline of the Church, like Simoniakes and Prelates of the Church of Antichrist: yea, that in Simony and sale of the Gospel, they are nothing behind the Bishop of Rome.  
Answer. Surely, this is a grievous and an horrible accusation in the ears of any christian Magistrate: and if it be found true, the offenders not worthy to live in this Common wealth: Or if it be false and slanderous, the Accuser not meet to escape unpunished. The example of the slandering the Ministers of the Church, is a matter more dangerous, then in these days it is esteemed. But as touching the thing itself, I am of opinion, that no man of mean learning, or any experience, having regard of his credit, would undertake to justify such an accusation in the hearing of any honest man. For, this I dare say, and upon hazard of that is most dear unto me in this world will prove, that where the state of this our Church of England doth leave to an evil disposed bishop one occasion of the practice of Simony, & covetous oppression of the people, that the B. of Rome had forty. For a taste hereof, I refer the meaner learned to the common places of Muscul. cap. Quare 
Musc. de minist. verbi Dei.  coniugium ministris ademptum. The better learned, I know, are better able of themselves, to make further declaration out of their own laws, decrees, & registers, commonly read of all them that are desirous to know the truth, & not by ignorance, to exaggerate infamy, by false & unjust reports. Yea, the very histories of this Realm can witness, that by Simony & covetous oppression, the bishops of Rome have had yearly out of this Realm more money, then at that time the revenue of the King's crown did extend unto, or at this day (as I think) all the bishoprics in England be worth. For Mat. Paris. writeth, 
Matth. Paris.  that in the time of king Henry the 3. the Pope had yearly out of this Land 60000 marks: unto which if you do add his like dealing in Germany and other countries, you shall perceive the value to be inestimable. And surely I am of that hope, and in my conscience I think it to be most true, that all the Bishops in this land, by Simoniacal practice and covetous oppression, do not gain the hundred part thereof. And if it do rise to that value, it is a great deal too much: yea, if it be one penny, it is wicked, and by no good man ought to be defended, & much less by them to be practised. I hope well of all, although I will not take upon me to excuse all: But for some, I assuredly know, & in my conscience dare depose, that since they were made Bishops, they have not wittingly gained that way, one twenty shillings. Therefore in equalling the bishops of England in the practice of Simony with the Pope of Rome, there must needs be great odds in the comparison, and the whole speech may well be called Hyperbole, that is, an uncharitable amplification, surmounting all likelihood of honest and Christian truth.  
Objection. But somewhat to give countenance to an evil slander, it will be said, that the Bishop of Rome practised Simony by all means that he had, & our bishops, by as many as they have.  
Answer. Oh, a worthy reason. Is this to justify so shameful a slander of the church of God, under a christian Princes government? Is that Christian Preacher and Bishop, (if any such be) that useth Simoniacal practice in two or three points of small importance, and little value in grievousness of offence before God and the world, to be equalled to the head of Antichrist, and the principal enemy of the Gospel, practising the same in a thousand of great weight and unestimable value? I cannot but wish more charitable hearts to them that will take upon them the zeal and profession of the Gospel. Let sin be blamed, even in them that favour the word, and chief the Clergy: but yet so, as truth will bear, and modesty with Christian charity doth require, lest in much amplifying of small offences, you become instruments not only to discredit the parties blamed, but also to overthrow the doctrine that they teach. There aught to be great difference between Christian Preachers & writers inveighing against Antichrist and his members enemies of the Gospel, and zealous professors, blaming & reproving the faults of their own Bishop and Clergy in the estate of a Church by authority settled. The one part is kindled with an earnest zeal & detestation of the obstinate patrons of error and idolatry: the other should be moved only with a charitable sorrow and grief, to see Preachers of the truth not to declare in life that, which they utter to other in doctrine. They that by human frailty offend in blemish of life only, are not with like bitterness to be hated, harried, rated and defaced, as they that with obstinate and unrepentant hearts, offend both in life and doctrine, and to the face of the world show themselves adversaries of the truth. Christ after one manner blameth the Scribes & Pharisees, & after another he reproveth the ignorance, the dullness, the ambition and carnal affection of his own Disciples that followed him. But I pray you, let us consider the particular proof of this general accusation, and odious comparison, Surely they are so trifling, that I am ashamed to stay upon them, and yet I must needs speak a word or two of them. The Church of England retaineth a good and necessary order, that before the celebration of marriage, the Banes should be asked three several Sabbath days.  
Objection. This order (saith the adversary and accuser) is by 
The first proof of Covetousness. Dispensing with banes.  Dispensation abused, and by our Bishops sold for money.  
Answer. The order I think very good and meet to be observed in a Christian Church, and not without good cause to be altered: and yet doth it not bear any necessity in Religion and holiness, whereby men's consciences should be wrung or wrested. But I will demand of the accuser, whether there be not some cases, wherein, the circumstances being considered, this matter may be dispensed withal among Christians? And if there be (as no reasonable man can deny) than I ask further, whether there be any law in this Church of England, whereby, with the authority of the Prince, it is granted, that a Bishop may in such convenient cases dispense with this order? And if there be such law of the Church and of the Realm: I marvel, how it can be counted Simony, or covetous selling of the liberty of the Gospel, to dispense with it.  
Objection. Yea, but if the order be good, why is it not kept unviolably? if it be evil, why is it sold for money?  
Answer. The order is good, no man can deny it, or without good cause alter it: but there is no external order so necessary, but that authority may in some considerations lawfully dispense therewith. It was a good order and commandment of God, that none but the Priests should eat of the show bread, and yet in a case of necessity, Abimelech the high Priest, did dispense 
1. Sam. 21.  with David & his company in eating the same bread. The external observation of the Sabbath day was a good order, and a commandment straightly given by God: and yet we read that the jews in necessity 
Maccab.  did break it, and fought on the Sabbath day. And 
Mark 2. Matth. 12.  Christ himself defended his Disciples, that on that day did bruise Corn and eat it. Therefore by lawful authority, such orders may be dispensed with, and not deserve just reproof, much less the crime of Covetousness and Simony.  
Objection. Yea, but the dispensations are sold for money: for some have for writing, and other for sealing, and my Lord so granting etc.  
Answer. By as good reason may they excuse any judge, or chief officer in this Land of extortion and bribery: because his clerk and under officers take money for the writing & dispatch of Processes, Writs, and other like matters, where of happily some small portion cometh to the judge or chief officer himself, and the same also warranted, and made good by the laws of this Realm. If either Ecclesiastical Ministers or other officers and Magistrates, shall by extortion wrest more, then by order is due: there lieth lawful remedy and sharp punishment for the same. And in all societies and common weals that ever have been, aswell among Christians as other, it hath been counted lawful, that the Ministers to higher officers, aswell Ecclesiastical as other, should have lawful portions and fees allowed them for such things where in they travel. Therefore, how this may be imputed to Bishops as Simony, and sale of Christian liberty, I see not.  
Objection. They will say, Dispensations for Banes, for greediness of money, are granted more commonly than they should be.  
Answer. If that be true, I praise it not, I defend it not, I excuse it not: and I think the fault more in inferior Officers, then in Bishops themselves. But in whom soever the fault be, that cannot be so great and heinous, that Bishops of England may justly be accounted Antichristian Prelates, Petty Antichrists, Subuice-Antichrists etc. as some in the heat of their zeal, do term them. But God I trust, in due time, will cool their heat with the spirit of mildness and gentleness. If many Bishops have gained by this kind of Dispensation, I marvel. Surely I know some, that never received penny in that consideration, but have given straight charge to their inferior officers, never to dispense with that matter, but upon great and weighty cause: & such order is now generally taken. But (good Christians) here is the grief, that moveth all this grudge: that evil persons, when, either to cloak their whoredom, or to prevent another of his lawful wife, or some other like purpose, will marry without orderly ask in the Church, they be for the same convented & punished by the magistrate: This they be grieved at, & count it great extremity: for, because they see the lawful Magistrate, upon good considerations sometime to dispense with this order, they think it as convenient for them without leave, of their own heads to use the same, to the satisfying of their unlawful lust, or other lewd affection. For such is now the state of this time, that whatsoever an Officer, specially Ecclesiastical, may do by lawful authority, the private subject thinketh he may do the same, at his own will and pleasure. And if he be bridled thereof, why then it is lordliness, Simony, Covetousness, and Cruelty. And I pray God, the like boldness grow not toward other Officers and magistrates of the Common weal also. Surely, we have great cause to fear it: for the reasons whereon they ground their doings, may be applied as well to the one, as to the other.  
Objection. Another Argument of covetousness in bishops 
The second proof of covetousness forbidding of Marriage.  is far worse, as it is said, than the former: that they prohibit marriage at certain times, most contrary to God's word: that is (say they) a Papistical practice, to fill the Clergies purse: yea, it is a doctrine of Antichrist, and of the devil himself, prohibiting Marriage even in Say men, contrary to S. Paul's words, who saith, Marriage is honourable 
Heb. 13.  in all persons.  
Answer. Surely, for my part I confess, and before God and the world protest, that in my conscience I think, that who soever forbiddeth Marriage to any kind of men, is tainted with the corruption of Antichristian doctrine, and hath his conscience seared with an hot iron, bearing the mark of the beast spoken of in the Apocalypse: but I am clearly resolved 
Apoe. 13  that the Bishops of England are free from any touch of that opinion, and do account it no less than a token of Antichrist noted by Daniel, to prohibit lawful Matrimony. Their doctrine openly taught and preached, and the practice of their life doth show it to be so, that no man unless he be blinded with malice, will impute that error unto them. Who seethe not, that by exercise of marriage in their own persons, they cast themselves into the displeasure and misliking of a great number, in that only they be married, contrary to the corruption of the Popish and antichristian Church? Wherefore, I pray you (good Christian readers) weigh and consider with yourselves, what unchristian and heathenish dealing this is toward the ministers of God, of purpose only to deface them, and bring them in misliking by sinister interpretations, to cast upon them the filth and reproach of that corrupt doctrine of Antichrist, which most of all other they do impugn in their teaching, and withstand in their doing. Is there fear of God in those hearts that can do this?  
Objection. Why? (they will say) It is evident that Marriage is prohibited by them at certain times of the year, and thereby occasion given to weak & frail persons, to fall into whoredom and fornication, or to burn in their consciences with great danger of their souls.  
Answer. Undoubtedly this must needs be thought a captious and rigorous interpretation, to say that a stay of marriage for certain days and weeks, is an unchristian forbidding of marriage, & worthy so grievous blame, as is cast upon bishops for it. For than it is a Popish disorder also, and Antichristian corruption, to stay marriage for three weeks, until the Banes be asked: for in that space, light and evil disposed minds, may easily fall to offence. And yet this order both is, and aught to be accounted of them, a godly and necessary order in the Church.  
Objection. They will answer, that it is Popish and superstitious, to tie the order of Marriage unto any time or season, more than other. For the thing being good and lawful by the word of God, why should it be (say they) assigned to any time or place? There is no place more holy than Paradise was, nor no time so good as was before Adam fell by his disobedience, etc.  
Answer. I answer, if any man appoint Marriage to be used at this or that time and place, for conscience sake, or for holiness, as though the time or place could make the thing either more or less holy, surely I must needs condemn him as superstitious, and cannot think well of the doing, though all the bishops in England should affirm the contrary. For to make holy, or unholy, those things that God hath left free, and be of themselves indifferent, is one of the chief grounds of all Papistical corruption. But I suspect no bishop in this Realm to be of that judgement, and I dare say there is not. A thing left by God's law free and indifferent, may be accounted more convenient, comely, and decent, at one time and place, then at another: but more holy it cannot be.  
All meats are free at all times by the law of God: for nothing is unclean that is received with thanksgiving: neither doth any thing that goeth into the mouth defile a man. And yet because it is now a Positive law in this common weal, not for holiness, but for order's sake: it is not so comely and convenient for an Englishman to eat flesh on Fridays and saturdays, or in the Lent, as it is at other times.  
Objection. Hear they will cry and say, that both the one law and the other is superstitious and nought, and proceeded both out of the Pope's mint, and there were coined, and had their beginning, and therefore that the Bishops do wickedly, and like to popish Prelates, that so retain in the Church and common weal, the dregs of Antichristian corruption.  
Answer. This is the voice & opinion of them only, which think not any thing tolerable to be used, that hath been used in the church before time, were it of itself never so good. These will have no Font, but christian children in basins. They will wear no caps nor surplices: many of them will not use the old pulpits, but have new made: they will not accept a collect or prayer, be it never so agreeable to the word of God. I marvel, that they use the Churches themselves, than which, nothing hath been more profaned with superstition and idolatry. They should do that Optatus Milevitanus writeth, that the Donatists were wont to do, that is, when they obtained a Church, which before had been used by Catholics, they would scrape the walls thereof, and break the Communion tables & cups. But it may appear, that the learned father August. was not of that opinion. For in his epistle written to Publicola, a question was moved unto him, whether in destroying the idols temples, or their groves, a Christian might use any part of the wood, or water, or any other thing that did appertain unto them: His answer was, that men might not take those things to their private use, lest they run into suspicion, to have destroyed such places for covetousness: but that the same things might be employed in pios & necessarios usus. But I recite not this, to defend that law, whereby marriage for a time is forbidden. For I think it not a matter of such necessity, neither is it so greatly pressed, as they pretend. I think there is no law remaining, that is so little executed, as that is.  
The other law of forbearing flesh on Fridays, in Lent, and other days, for the state of our country I think very convenient, and most necessary to be used in Christian policy. I would to God those men, that make so small account of this law, had heard the reasons of the gravest, wisest, and most expert men of this realm, not only for the maintenance of this Law, but also for some addition to be made unto it. How God hath placed this land, there is no reasonable man but seethe: The Sea are our walls, and if on these walls we have not some reasonable furniture of ships, we shall tempt God in leaving open our country to the enemy, and not using those instruments, which God hath appointed. There is no state of men, that doth so much furnish this realm with sufficient numbers of mariners for our navy, as fishers do. And how shall fishers be maintained, if they have not sufficient utterance for those things, for which they travel? And how can they have utterance, if every dainty mouthed man, without infirmity & sickness, shall eat flesh at his pleasure? They cannot pretend religion, or restraint of Christian liberty, seeing open protestation is made by the law, that it is not for conscience sake, but for the defence and safety of the realm. Therefore this crying out against this law, is not only needless, but also undiscreet and factious.  
Objection. But there be other matters that more nighlie 
The crime of making unlearned Ministers.  touch the quick, and if they be true, can receive no face of defence. They make lewd and unlearned Ministers for gain: they maintain pouling and pilling courts: they abuse the Church's discipline, etc.  
Answer. As touching the first, if they make lewd Ministers, it is one great fault: if they do it wittingly, it is far a more heinous offence: if they do it for gain, it is of all other most wicked and horrible, and indeed should directly prove devilish simony to be in them. That some lewd and unlearned ministers have been made, it is manifest: I will not seem to defend it: I would they had had more care herein, that the offence of the godly might have been less. And yet I know, all their faults in this are not alike, and some have smally offended herein. And in them all, I see a certain care and determination, so much as in them lieth, to amend the inconvenience that hath risen by it. Which thing, with professors of the Gospel, should cause their fault to be the more charitably borne, lest they seem not so much to have misliking of the offence, as of the persons themselves, for some other purpose, than they will be openly known of. But if they should do, as they be (I trust) unjustly reported of, that is, to make lewd and unlearned Ministers for lucre and gain: truly, no punishment could be too grievous for them. Which way that should be gainful to Bishops, I see not.  
The Clerk or Register, I know, hath his fee allowed for the writing of letters of Orders: but that ever Bishop did take any thing in that respect, I never heard, neither think I, that their greatest enemies be able to prove it upon many of them. Therefore this may go with the residue of uncharitable slanders. Or if there hath been any one such evil disposed person that hath so utterly forgot his duty and calling, that either this way, or any such like, in making of Ministers hath sought his own gain and commodity: it is hard dealing, with the reproach thereof to defame the innocent, together with the guilty, and to distain the honesty of them that never deserved it. There is no Magistrate in this land so sincere and upright in his doings, but that by this means his honesty and good name may be defaced.  
Objection. It will be said that all this is but a gloze or colour, to hide and turn from you those great crimes that you are justly charged withal. For the world seethe, and all men cry out against you, that you, to the great hurt and hindrance of the Church, uphold and maintain an unlearned ministery, and will not suffer any redress or reformation to be made therein. Hereby cometh it to pass, that the people of God be not taught their duty, either to God, or to their Prince: but, by their ignorance, are laid forth as a pray to Satan. For, by that occasion, they be led away to evil with every light persuasion that is put into their heads, either against God or their prince, so that it may be justly thought that all those mischiefs that of late have fallen forth, have sprung out of this only root, aswell in them that have slid back and revolted from religion, as in those that have conceived & attempted the wicked murdering of our gracious Prince, and bringing in of a stranger to sit in her royal seat. You are therefore the principal causes of all these mischiefs.  
Answer. This is surely a grievous accusation: but God, I trust, will judge more uprightly, and regard the innocency of our hearts, in these horrible crimes laid to our charge. These accusers, to satisfy their misliking affection toward our state, not only suffer themselves to be deceived with false and captious reasons, but dangerously also seek to seduce other. Logicians, among other deceitful arguments note one principally, A non causa ut causa, that is, when men, either to praise, or dispraise, do attribute the effects of either part to some things or persons, as causes thereof, which indeed are not the true causes. Which false reasoning hath done great harm at all times, both in the Church of God, and in common weals. After the ascension of Christ, when God sent his Apostles and other holy men to preach the Gospel of our salvation in Christ, and the same was among men unthankfully received: God did cast sundry plagues & punishments upon them, as dearth and scarcity, famine & hunger, the pestilence, and sundry other diseases, war & tumult, earthquakes and great deluges in sundry places. The causes of all this, very slanderously & blasphemously they imputed to Christian Religion, and thereby raised those dreadful persecutions, which at that time were exercised against the Christians.  
This error was the cause that Saint Augustine wrote his notable work De civitate Dei, and that Orosius, by the counsel both of Saint Jerome and Saint Augustine, written his history: wherein he answereth this false argument, and showeth that God in all times, had sent the like plagues for the sins and offences of mankind, and for the rejecting of his word and truth.  
In the forty four Chapter of jeremy, The Jews deceive themselves with the like argument, to confirm their conceived superstition and idolatry. But we will do (say they) whatsoever thing cometh out of our own mouth: as to burn incense to the Queen of Heaven, & to power out drink offerings unto her as we have done, both we and our Fathers, our Kings & our Princes in the Cities of judah, and in the streets of Jerusalem: for than had we plenty of victuals, & were well, and felt no evil. But since we left off to burn incense to the Queen of Heaven, and to power out drink offerings unto her, we have had scarcenesss of all things, & have been consumed by the sword and by the famine. In these words you see, to the hardening of their own hearts, they attribute the good gifts of God to their idolatry, and their dearth and trouble to the preaching of jeremy and other Prophets, which indeed were not the true causes thereof. In like manner reason rebellious subjects in common weals, when they seek to make odious the Princes & governors under whom they live, unjustly imputing to them the causes of such things, wherewith they find themselves grieved.  
So reasoned the rebels in the time of King Richard 
Walsingham  the second, against the King, against the Counsel, and chief Nobility of the Realm, against the Lawyers, and all other States of learning, & therefore had resolution among them, to have destroyed and overthrown them all, and to have suffered none other to live in this Realm with them, but the Grey Friars only.  
Seeing therefore this manner of reasoning is so perilous, it behoveth all them that fear God, and love the truth, and will not willingly be carried into error, to take diligent heed that they be not abused herewith. And so I pray God they may do, which at this time so earnestly seek to make odious the state of the Clergy of England, imputing to them the causes of those things, which they most detest and abhor.  
For if they will see the truth, and judge but indifferently, they shall find that there is no such unlearned ministery, as they complain of: neither such want of preaching, as may justly provoke the wrath of God, to send such plagues & punishments upon us, as they recite. This I dare justify, that since England had first the name of a Christian Church, there was never so much preaching of the word of God, never so many in number, never so sufficient and able persons to teach and set forth the same, as be at this day, howsoever they be defamed and defaced. There be, I confess, many unlearned and unsufficient Ministers: but yet I take it to be captious and odious, in respect of them to name the whole ministery unlearned or ignorant. For the simplicity and charity of Christian judgement, doth give the name of any Society, according to the better part, and not according to the worse.  
There were in the Church of Corinth, many evil persons, aswell in corruption of doctrine, as wickedness of life: and yet Saint Paul noteth that Church to be a reverend and holy congregation. The Church of Christ militant here in earth, hath always a great number of evil mixed with them that be good; & oftentimes the worse part the greater: yet were it reproachful and slanderous to call the Church wicked. In like sort may it well be thought uncharitable, to call the ministery of the Church of England ignorant, when that (thenkes be to God) there be so many learned and sufficient preachers in this land, as never were before in any age or time, and the same adorned with God's excellent good gifts, and comparable to any other Church reformed in Europe. If men would cast so curious and captious eyes upon the Ministers of other countries, and note the blemishes and imperfections in them, as they do in our own: I am persuaded (under correction) they would not think so meanly of the state of the ministery of England, as they do. But this is the general disease of us Englishmen, to have in admiration the persons and states of other foreign countries, and loath their own, be they never so commendable or good. I speak not this, to note with reproach any reformed Church in foreign countries, or to diminish the commendations of those excellent gifts, which it hath pleased God plentifully to power down upon them, as the first renuers and restorers of the Gospel in this latter age, to whom, in that respect, we owe great love and reverence: But yet they see and acknowledge, that they have imperfections, and cannot have churches in this world without blemishes. Notwithstanding it is not free among them, no not for the best learned, or of greatest authority, in public speech or writing, to utter those things which may tend to the general reproach of their Church or common weal, as it is commonly used with us at this day: Or if they do, they are sharply dealt withal for the same. For, as wise governors, they see, that such doings is the very seed of dissension, discord, and faction; the very pestilence of all Churches, common weals, and societies. Wherefore in most Churches, they do tolerate some imperfections settled by order, at the beginning, least by change of laws, there should be greater inconvenience.  
Objection. Yea but all their Ministers are learned and able to teach.  
Answer. Of that I doubt: & in some places, by good testimony I know it not to be true. That is easy to be had in a free City, that hath no more congregations, but those that be within the City, or within a few villages about, which is not possible, in so great a kingdom as this is, replenished with so many Villages almost in every place, as scantly you have two miles without a Town or Village inhabited.  
And yet, that men do not conceive evil opinion of the Bishops, for that which cannot be remedied: it behoveth the wise and godly to consider, that the state of this Church is such, as of necessity there must be some of very mean ability, in comparison of that perfect rule of a Minister that S. Paul requireth.  
It is well known, as it is before recited, that there be a number of parishes in this Realm, the livings where of are so small, that no man sufficiently learned, will content himself with them. In some one mean shire there be above four score Chapels to be served, only by Curates, with very small stipends. To place able men in them, is unpossible: For neither sufficient number of learned men can be had, nor, if there could, would they be contented to be to such places appointed. And to leave those parishes and places unserved of common prayer, and administration of the Sacraments, were an inconvenience as great on the other part: For it bringeth men to an heathenish forgetfulness of God. To ease this matter by combinations and joining of many parishes together (as some devise) besides other inconveniences, the thing is not in the Bishop's authority, nor possible for him to do, Every parish hath a sundry patron, which will never be borough to agree to that purpose, and to forego their patrimony and heritage. Now to attempt the matter, by making a law for that purpose, would be occasion of so great troubles and alterations, as would draw with them more inconneniences, than would stand with the safe state of this common weal, as the wiser sort do see, and were easy for me to declare, if it were pertinent to this matter here to lay them down in writing. The only remedy that necessity beareth, is, to tolerate some of the meaner sort of Ministers, having careful consideration, so much as diligence can do, that the same may be of life & behaviour, honest, and godly, and such at the least, as may be able to instruct the parish in the Catechism. And surely, I hope, by the care of the Bishops, that they have already undertaken, this thing will be, either altogether, or in a good part brought to effect ere long time pass.  
Objection. But some will say, that all this is but a cloak of colourable reason to hide an unexcusable fault. For that no necessity can excuse a man, to break the law of God: and Gods holy commandment is uttered by Saint Paul, that among other properties, 
1. Tim. 3.  a Minister should be Aptus ad docendum, that is, able to teach, and therefore no Bishop can be borne with, in making an unlearned Minister. For he may not do evil that good may come thereof.  
Answer. For answer hereunto, it cannot be denied, but the rule which Saint Paul giveth, is an exact rule, 
1. Tim. 3. Tit. 1.  and such an absolute description of a Minister, as is according to Christian perfection: and therefore that all Ministers ought to be correspondent to the same: And so much as they want thereof, they lack of their perfect state. Yea, and ecclesiastical governors should carefully see, so much as human frailty and the miserable state of this world will suffer, that all Ministers of the Church of God be such. And when they do fail herein, they offend, and go from that perfection that the word of God requireth. But yet I doubt not, but God of his great mercy in Christ our Saviour will graciously consider, that he hath to do with flesh and blood, and that even his best children live not here in an heavenly state, but in a miserable and wretched world, and specially when he seethe, that they offend not of negligence or malicious wickedness, but are carried with the necessity of this earthly frailty. For if GOD should measure all things done in his Church by the perfect rule of his word, who should be able to stand before him? We may not therefore, either condemn other, or esteem ourselves condemned before God, if through the frailty of the world, we be not able to frame all things in his Church to such perfectness, as his holy word appointeth.  
As the description of a Minister, delivered by Saint Paul to Timothy and Titus is perfect, so doth it contain many branches & properties to the number of (I think) twenty or above: As, that he must be unreprovable, the husband of one wife, watching, temperate, modest, not froward, not angry, one that loveth goodness, righteous, holy, harberous, apt to teach, holding fast the wholesome word according to doctrine, able to exhort with wholesome doctrine, and convince them that say against it, not given to much wine, no striker, not given to filthy lucre, gentle, no quarreler, not covetous, one that can rule his own house, keeping his wife and children in honest obedience, not a young scholar lest he be puffed up with self liking, well reported of, grave, not double tongued, holding the mystery of the faith in a pure conscience.  
If they will admit no Ministers as lawful, but such as shall have fully all these properties: Surely they will cut from Churches the greatest part, or all the Ministers that they have. Even that one property which they so greatly call upon, as of all other most necessary, that is, that he should be apt to teach: that is, as Saint Paul expoundeth himself, to be sufficiently able to teach them that be willing, and to convince the adversary: If it be pressed to the extremity and rigour thereof, it comprehendeth so much, as it will exclude a great many of Ministers and Preachers, which in their measure do good service in the Church of God.  
The best writers that ever I did read upon that, say, That to the performance of the same, a man must have ready knowledge in the Scriptures, the understanding of the tongues, the reading of the ancient Fathers, and histories of antiquity. If a great many of them would look into their own bosoms, and measure themselves by this rule of sufficiency: they would not judge so rigorously of other, nor be so rash to condemn them.  
We see in the Scriptures, that God sometime beareth with breach of his commandment, falling by 
Exod. 29.  the necessity of our frail life. God gave in charge, as before is said, that none should eat of the showbread, but the Priests: And yet in necessity David did eat of it, though he were no Priest. 
1. Reg. 21   
The Machabies fought on the Sabbath day contrary to this commandment, Thou shalt keep holy the Sabbath day: and yet it is not read, that God was therefore displeased with them, or took punishment of them, though the Scripture mention, that one without 
Num. 15.  necessity gathering sticks on the Sabbath day, was stoned to death.  
Christ himself may seem to give the reason for their defence, when he saith, The Sabbath was ordained for man, and not man for the Sabbath. 
Mar. 2.   
Yea, in a moral commandment of God touching marriage, we see God to use a manner of dispensation, in respect of the frailty of man's nature. The Scripture saith precisely, Quos Deus coniunxit homone separet: and yet in the law, we find this dispensation 
Deut. 24  or qualifying thereof. When a man hath taken a wife, and married her, if she find no favour in his eyes, etc. then let him make a bill of divorcement, and put it in her hand, and send her out of his house.  
Of this merciful bearing of God with the breach of his commandment, Christ showeth the reason, Math. 19 saying in this wise. For the hardness of your hearts God suffered you to put away your wives, but from the beginning it was not so.  
Hear we learn that our gracious and merciful God, for the shunning and avoiding of a greater mischief among stubborn people, suffered his servant Moses to give forth a more favourable interpretation of his just and perfect Law, and to suffer divorcements in such cases, as the right and rigour of his justice in itself, had forbidden.  
This have I written, not of purpose to encourage men to break and alter the Laws and ordinances of God, but rather to comfort those consciences, which in this case may be troubled, and to put away that opinion, wherewith some are led to think that that Congregation is not worthy the name of a Christian Church, nor meet wherein a good Christian man should abide as Minister, where all things are not reform, to the perfect rule of God's holy word.  
Surely the ancient Fathers of the primitive Church do not seem to be of that judgement. For they did all find fault with many enormities in their time, as well in outward ceremonies, as corruption of life, yea, & in some point of doctrine also: and yet it is not read that they did therefore separate themselves from the Churches, or think that they could not as faithful Ministers serve in them. Saint Augustine showeth of himself, & of Saint Cyprian very notably, as in many places, so chief against the Donatists who were infected with that error: 
Aug. de baptis. contra Donatist. lib. 4. cap. 9  but most plainly of all other places, De Baptismo contra Donatistas', Lib. 4. Cap. 9 Where at large he disputeth this question: which place is worthy diligent reading and consideration.  
Cyprian had blamed the Bishops and Ministers 
Cypr. de lap.  in his time, of Covetousness; Extortion and Usury. And yet saith Saint Augustine, Cyprian writeth unto Antonianus, that before the last separation of the wicked and the Godly; no man ought to separate himself from the unity of the Church, because of the mixture of evil persons. What a swelling pride is it (sayeth he) what a forgetting of humility and mildness, what a vaunting arrogancy, that he can think himself able to do that which Christ would not permit to his Apostles, that is, to separate the weeds from the Corn? etc. Yea, and S. Paul himself as before I have said, judgeth the Church of Corinth, an honourable & blessed Church of God, though there were in the same not only some blemishes and imperfections, but many great & enormous faults. Wherefore, to return again to my purpose, though our Bishops through the necessity of time, neither at the beginning had, nor now can have perfect good Ministers in every parish within their charge: I see no cause, why they may not use such as with their best diligence they may have, especially if they order the matter so, as the fault be not in their own negligence or corruption. 
The causes why an unlearned ministery is not the occasion of back sliding etc.   
That you may the better conceive, that an unlearned Ministry for want of preaching of the Gospel, is not the cause of the backsliding and revolting of so many in these days, nor of sundry other inconveniences imputed to the same: you shall easily understand, if you will call to your remembrance, that when there were fewer Preachers and less teaching by great odds, then oflate years hath been, the people did not revolt as now they do. There is therefore some other cause, if we will with upright minds look into it. There were fewer Preachers and less teaching in the days of that King of blessed memory Edward the sixth, and yet did not the people then revolt, as now, although the reformation of the Church was then but greenely settled. They had the same imperfection and want of Ministers, which we have now, and that in greater measure: in so much as they were feign to help out the want with reading of Homilies, as you know. Which devise, although it be greatly misliked and inveighed against in these days, as intolerable: yet did that reverend and learned father M. Bucer highly commend the same, and showed his good liking thereof, willing more Homilies to be prepared for that purpose. And what were they that were then Preachers, and in the state of government of the Church? Surely such persons as did diligently observe those orders in outward things, which the Bishops now, for fear of further inconvenience, desire and study to maintain. In the first ten years of her majesties most gracious reign, there was little or no backsliding from the Gospel, in comparison of that now is: yet was there not then so much preaching, by the half, nor so many Preachers in the Church of England by 1000 as now there are. And since that time (I speak of good experience, and better knowledge then gladly I would) that in divers places where there hath been often preaching, and that by learned & grave men, there have been many that have revolted, and little good effect declared among the residue. You will ask me then, what I think to be the true cause thereof? Surely, the causes are many: but I will note unto you only two or three, that be of greatest weight. First, to 
The first cause why the Gospel prospereth not so well here.  have the fruits of the Gospel settled in the consciences of men, and declared in their lives: It is not sufficient to have often and much preaching, but also to have diligent and reverent hearing. Though the Preachers be never so learned and discreet, if it be not heard as the word of God, it is to no purpose. But in these days, as in all other, men be easily induced to disburden themselves, and lay the whole fault upon the Ministers and Preachers.  
Objection. Oh, say they, if we had good and zealous Bishops, and godly Preachers, such as the Apostles were: undoubtedly this doctrine of the Gospel would have had better success, and would more have prevailed in men's hearts. For they are not zealous, nor seem to be moved with the spirit of God: therefore it cannot be, that they should move other.  
Answer. Though this reason seem somewhat plausible to some kind of men, and to be of great force to excuse the common people: yet I advertise all them, that have any spark of the fear of GOD in their hearts, that they take heed of it, & beware, that, to their own great danger, they be not carried away with it. For it hath been seldom or never heard or read, that the people of God among whom true doctrine hath been preached (as the Lord be thanked it hath been with us) did ever use such allegations for their own excuse and defence. It hath been always the pretence of the reprobate and wicked, to colour their own obstinacy, and contempt of God's word, when they were offered the light of the Gospel and called to repentance. But that these kind of men may not flatter and deceive themselves: I let them understand, that the Scriptures in no place teach them, that the offences and faults of the Ministers, are always the only cause, why the word of God doth not take place in men's hearts. It is more commonly, and almost always imputed to the waywardness, unthankfulness and obstinacy of the people that hear it. Therefore it were good for alsortes of men, of what calling soever, to look into their own bosoms, & carefully to consider, whether the fault thereof be not in themselves. For they know right well, that the master may be learned and diligent, and yet the scholar not thrive, by reason of his own dullness. The Physician may be honest and skilful, and the obstinate Patient make light of his wholesome counsel. The seed may be good, and the seed sour a painful and skilful husbandman, and yet the fruit not to be answerable to his travel, because of the naughtiness and barrenness of the ground. This our Saviour Christ teacheth us in the parable of the Seede-sower. Matth. 13. The Sour (saith he) went forth to sow his seed, and some fell in the high way, that is to say, into the hearts of them that were continually trampled with wicked and ungodly cogitations, so that the seed could not sink into their hearts, but by those birds of the devil, was carried away without fruit. Some fell into stony ground, that is, into such hearts as wanted the good juice and moisture of God's holy spirit: and therefore when the heat of persecution ariseth, or some great temptation assaulteth them, their zeal is withered, and they revolt from the truth. Some fell into bushy ground, that is, into the minds of them, that were troubled with the cares of the world, with the love of riches, and with the pleasures of this life, which wholly choked up the good seed of the Gospel of Christ, so that it could not in any wise prosper and bring forth fruit. Hear you may perceive, that for one fourth part of good ground, that yieldeth fruit of the doctrine of God, there are three greater parts of evil ground, wherein it nothing at all prospereth. But in these our days amongst us, we have a fourth sort of men, which obstinately at all refuse to hear the word of God, and do shut up their ears, not only against preaching, but against private exhortation also. If there were less store of these evil grounds in this land at this day, undoubtedly we should see more success of the Gospel, and more ample fruit of our teaching then now we do. It were good for men to look that these quarrelings at other men's lives, be not one of the cords of vanity that Esay speaketh of. Woe be to them (saith God by his holy 
Esay. 5.  Prophet) that draw on iniquity with cords of vanity, and sin, as it were with a Cart-rope, that is, Woe be to them, that imagine excuses and colours, to nouzell and maintain themselves in contempt of God's word, and want of repentance. Let men take heed of such dealing, that such Cords of vanity pull not on iniquity so fast, that it draw them to the utter contempt of God and his truth. Example where of is seen at this day, in too many, to the grief of all good men's hearts: For the school of Epicure, and the Atheists, is mightily increased in these days. The like effect Esay noteth to have fallen out among the jews, at that time. For this he maketh them to say in derision of the preaching of the Prophets, Let God make speed, and hasten his work, that we may see it. Let the counsel of the holy one of Israel draw near, and come, that we may know it. And in like manner dealeth the wicked in jeremy Chapter 5. They have denied the Lord, and said, It is not he. Tush, the Sword, and the plague shall not come upon us, neither shall we see it. The threatenings of the Prophets are but wind, & the true word of God is not in them. They utter their own fantasies, and these things shall come unto themselves. Even with like contempt and derision, many at this day abuse the Preachers of God's word. When we lay before them the terrible threatenings of God's wrath and indignation, if they revolt from the truth of the Gospel, or suffer the same to be betrayed into the hands of the enemy, saying, that God will for sake them: that he will take his defence from them: that he will set his face against them: that he will bring strangers upon them to destroy their country and possess their great lands and goodly buildings: Oh, say they, These Preachers make great outcries: they put strange expectations into the people's heads: they are undiscreet: they meddle with matters, which do not appertain unto them, if matters go amiss, the greatest fault is in them: selves. But I have sufficiently spoken of this manner of entertaining of Ministers already, & shall speak of the same hereafter.  
The second, and in deed a chief cause of backsliding 
The second cause of backsliding.  and revolting, is the schism, faction and dissension, which for the space of these fifteen or sixteen years, hath exceedingly grown, between the Ministers and Preachers of England. For the like hath in all ages been a cause to many, of falling, both from the truth of God, and to wickedness of life. Basile speaking hereof, saith, Ob haecrident increduli, fluctuant qui modicae sunt fidei, ambigua est fides ipsa. The effects of this schism hath been (as in part I have declared in other parts of this treatise) First, that not only in sermons publicly, but also in common table talk privately, yea, and in writing and treatises spread abroad into all men's hands wickedly, vehement and bitter invectives have been made against the Bishops and other Preachers of the Church of England, to the discredit not only of their persons, but also of the doctrine which they have taught. Yea, the whole state and government of this church, the Liturgy and book of Common prayer, and the administration of the Sacraments established by Law and authority, the external rites and ceremonies laid down only for order sake, have been publicly misliked, depraved and condemned, as directly contrary and repugnant to the word of God. Men have not only delivered forth these invectives against the whole state of our Church, and all the parts thereof: but in the face of the world, against Law, against authority, have taken upon them to alter all things according to their own pleasure: Which dealing, you may be sure, cannot be without great offence of an infinite number, as the world evidently seethe it hath been. Moreover, many persons, both undiscreet and unlearned, because they will not be accounted Dumb dogs, have taken upon them to preach without licence or trial: and entering into discussing of matters now in controversy between us and the adversary, have handled them so coldly, nakedly, and unperfectly, that many have been grieved to hear them, & some brought in doubt of their consciences, which never doubted before. Many strange Assertions, either plainly false, or as Paradoxes, true in some rare and extraordinary sense, have been by sundry persons, and some of them well learned, uttered and taught, to the troubling of many men's minds, and specially such as were not able to reach to the depth of them. As for example, that it is a grievous offence to kneel at the receiving of the Communion. A gentleman of good countenance hath affirmed to myself, that he would rather hazard all the land he had, then be drawn to kneel at the Communion. An heavy burden to lay upon a man's conscience, for an external gesture. The doctrine of the Lords Supper, hath been so slenderly taught by some, that a number have conceived with themselves, that they receive nothing but the external elements, in remembrance that Christ died for them. And these their cogitations have they uttered to other to their great misliking. Private baptism, yea, & public also, if it be ministered by one that is no preacher, hath been so impugned, as if it were no sacrament at all: whereby questions have been raised by sundry persons, what is become of them that were never baptised otherwise: Or whether it were not necessary, that all such persons, as are certainly known, not to have received any other baptism, than that was privately done, ought not to be baptized again, because the other is esteemed as no Sacrament?  
The article of the common Creed touching Christ's descension into hell, contrary to the sense of all ancient writers, hath been strangely interpreted, and by some, with unreverent speeches flatly rejected. These and a number of such other, have undoubtedly bred great offence, and wounded the hearts of an infinite number, causing them partly to revolt to Papistry, partly to Atheism, and neglecting of all Religion, as is seen by the lives of many, to the exceeding grief of all them that fear God and love his truth. As I have talked with many Recusants, so did I never confer with any that would use any speech, but that he hath alleged some of these offences to be cause of his revolting. And some have affirmed flatly unto me, that in seeking to press them to come to our Church and service, we do against our own consciences, seeing our most zealous preachers (as they be taken) openly speak and write, that as well our service, as the administration of the sacraments, are contrary to the word of God. I beseech Almighty God of his great mercy, that he will open the eyes of them, which thus eagerly have striven against the present state of this Church, to see what hurt and hindrance hath come to the profession of the Gospel, by these uncharitable and needless contentions. And undoubtedly, if God move not the hearts of the chief Rulers and Governors to seek some end of this Schism and faction, which now renteth in pieces this Church of England: it cannot be, but in short time for one Recusant that now is, we shall have three, if the increase of that number, which I mention, be not greater. For I do hear and see those things, that it grieveth my heart to consider. What hurt and trouble Satan hath at all times raised in the Church of God by occasion of dissension and discord, moved not only by heretics & false teachers, but also by them, which otherwise have been good and godly Christians: the Ecclesiastical Histories do evidently declare. What should I recite the Schism between the East and West Churches, for the observation of the feast of Easter, which continued a great number of years, and grew to such bitterness, that the one excommunicated the other? What shall I say of the Schisms and grievous contentions in the East Church, and especially at Antiochia, and Alexandria, between Paulinus and Flavianus? Lucifer and Eusebius? the Meletians and Eustathians? all at the beginning good Christians, and embracing true doctrine? And yet did they with great troubles, eschew one the others communion, as you may read in Epiphanius lib. 2. Theodor. lib. 1. cap 8. etc. Socrat. lib. 1. cap. 23. Sozom. lib. 2. cap. 18. for the space of 80. years and above. I omit the great strife between Chrysost. of the one part, and Theophilus, cyril and Epiphanius, on the other, for the burning of origen's books. They were all good and learned bishops, and we do worthily reverence their memory: yet fell this matter so foul among them, that because Chrysost. would not consent to the burning of origen's books, Theophilus and cyril would scantly ever acknowledge him to be a lawful Bishop. I mention not a great number of other like factions, which grew in the same age, to the trouble and hindrance of true Christianity, as many godly and learned men did then complain. And sundry grave authors which have written in this our time, and before, judge, that these wayward contentions in the East Church, were the chief causes that brought upon them afterward, the heavy wrath of God that took his Gospel from them, and cast them into the tyranny of Saracens & Turks, as we have seen now these many years. A notable example to us (good Christian Readers) to take heed in time, and earnestly to pray unto God, that he will so bless us with his holy Spirit, that we may be all like minded, having the self same love, being of one mind and of one judgement, that nothing be done among us, through strife and vain glory, but that in humbleness of mind, every one will think of other better than of himself, that we may grow together in one heart and mind, against the common adversary to the glory of God, and the promoting of his Gospel, the safety of our gracious Prince, & natural country. Of such discord in the church, S. Basile grievously complaineth, When I was grown (saith he) into man's age, & often going into strange Countries, fell into troubles, I observed and found, that in other Arts there was great concord & agreement between them that were the chief of those Arts and Sciences: Only in the Church of God, for which Christ died, and upon which he had plentifully powered down his holy spirit, I saw great & vehement discord, aswell among themselves particularly, as in things contrary to the holy Scriptures. And that which is most horrible, I saw them that are the chief of the Church so drawn asunder in diversity and contrariety of opinions, that without all pity, they did most cruelly tear in pieces the flock of Christ, so that if ever, now it is verified that the Apostle speaketh, From among yourselves shall rise men speaking perverse things, that they may draw Disciples to follow them.  
The third cause and the principal of all other is, 
The third cause of revolting.  that the ramping & roaring Lion that goeth about seeking whom he may devour, and watching all occasions to do mischief in the Church of God, hath taken the opportunity of this Schism & division among ourselves. And therefore ever since that began, he hath not ceased from time to time, out of his schools and Nurseries, to send into this Realm fit instruments for that purpose, jesuits, Massing-priests, and Seminary men, & such other of our own nation, as have been purposely by them corrupted: which being armed with some show of learning, but specially with readiness of tongue & boldness of speech, with some outward show of holiness in words, have mightily prevailed against the subjects of this Realm, taking commonly reasons of persuasion, from the discord that is among ourselves, as by particular dealings with them I have learned. The endeavours of these men have taken the greater effect, by one persuasion, which they principally have used: which is, that they have put into their minds a certain expectation of a speedy alteration & change to be, not only in religion, but also in the state of the realm. Their reasons have been, that all the Princes Catholic in Christendom, were entered into league by all means that might be, to depose our gracious sovereign Queen Elizabeth, and to set up in her place the Queen of Scots when she lived: and then woe be to them that should be found in this land, to remain in the favour and liking of the Gospel of Christ, which they blasphemously call horrible schism and heresy, which would be revenged to the uttermost. To work this devise, they were let to understand, what plots and means were made, how easy, how likely, how certain to come to pass within few years, yea, months, yea, days. For they confirmed the hearts of all them that bend to their persuasion, with all hope that might be: In so much that I know some, that within these two years were very forward in religion, and not only heard Sermons diligently, but also were at sundry conferences, for their better confirmation: yet within few Months, with the certain persuasion of this expectation, were clean carried away, and so remain perverse and obstinate Recusants, with the example thereof shaking the consciences of many other. In these their wicked and devilish practices against God and his truth, and against the state of this land, they were not a little emboldened by slack and remiss dealing toward them. The laws were not executed: the advantage was given to some, that did favourably compound with them.  
Hereby I know by good experience, that much harm hath been done in divers places. They have also comforted and emboldened themselves in this, that mercy and favour should be showed them. For this they can say, that Christian Princes and Magistrates, especially such as be Protestants, by their own doctrine, should show mercy and clemency, chief in matters of conscience. But what a malicious hypocrisy is this, to call upon Christian Magistrates for mercy and favour, and they themselves in the mean time, breath nothing but cruelty and blood in their hearts? I grant mercy becometh a Christian Governor, but not without severity of justice. For severity stayeth a greater number, than mercy and favour allureth, (as August. saith) Sicut meliores sunt quos dirigit amor: ita 
De Corre & Grati.  plures sunt quos corrigit Timor. The greater part is always the worst: therefore Magistrates must take heed, that mercy be not turned into cruelty: For as August. saith, there is Misericordia puniens & Crudelitas parcens.  
Objection. Faith (say they) is the gift of God, it cannot be forced by any punishment: by hardness and extreme dealing men may be made hypocrites, but not religious: yea, they add further, that the Apostles used no such help of Prince's power to bring men to the faith, or to pull them away from error.  
Answer. But these and such other like their Allegations, are contrary to the word of GOD, and judgement of all the ancient learned Fathers, and specially Saint Augustine, who chief dealt against the Donatists, in this, and other opinions. Read the thirteenth and seventeenth of Deuteronomie, and see 
Deut 1●. & 17.  how straightly God giveth charge for the punishment of them that seduce other from the true worship of God. In Exodus he sayeth, Qui immolat Dijs alienis, praeterquam Domino soli, exterminetur. He that offereth unto any other gods, save unto the Lord, etc. In the Numbers, he that broke the Sabbath day, was stoned to death, that his example might not seduce other. Paul in the Act. of the Apostles, by the power of God, struck blind Elymas the magician, withstanding the truth of God. August. in the 11. Tract. upon john, disputing against the Donatists, by the example of Nabuchodonosor, exhorteth Christian Princes to use sharp punishment against such persons, as contemn Christ & his doctrine. If king Nabuchodonosor (faith he) gave glory to God, because he had delivered the 3. young men from the fire, and gave unto him so great glory, that he made a decree throughout all his empire, which comprehended so many kingdoms: how should not our kings be moved, which know not only three young men to be delivered out of the fire, but themselves, and all other faithful persons delivered from the eternal fire of hell? especially when they see Christ thrust out of the minds of Christians, and when they hear it said to a Christian, Say thou art no Christian. Such offences will they commit, but yet such punishments will they not suffer. For understand you what they do, and what they suffer? They kill men's souls, but they are afflicted but in body: They work to other eternal death, and they complain that they suffer temporal death. etc. Again, the same Aug. De vi coercend. Haereticis ad Vincent. Epist. 48. writeth in this sort, My opinion was at the beginning, that none should be forced to the unity of the Church, but that we should endeavour to deal by the word of GOD, by disputation, by reasoning, and persuading, least happily of those which we knew to be open Heretics, we should make counterfeit Christians: but this mine opinion was not overcome with the words of them that reasoned against me, but by the experience of them, which showed me examples to the contrary. For first mine own City of Hippo was objected against me, which was wholly carried away with the opinion of the Donatists, and yet through fear of the emperors laws was turned to the Catholic unity. Which City, we now see so to detest that pernicious error, as if it had never been among them. And likewise divers other cities, were namely rehearsed unto me, so that by experience I learned, that my former judgement was not right.  
The first Christian Emperor Constantine writing to his Lieutenant Taurus, It hath pleased me (saith he) that in all the places and Cities, all the Temples of the idols should presently be shut up, and all wicked persons forbidden to have access unto them. Our pleasure further is, that all men should forbear their sacrifices. If any such wickedness shallbe committed, let them be beaten down with the revengement of the sword, and their substance to be seized upon, and brought into my Treasury: And in like manner the governors of Provinces to be punished, if they neglect to execute the same.  
But I will make no longer discourse herein. Such as do doubt hereof, and desire to be better satisfied, I refer them to a Treatise which Master Beza hath written for that matter. I have tarried the longer in this part, for that I am desirous to let the indifferent christian reader understand, that it is but an assectionate judgement of some, when they impute the only cause to be in bishops, why there is in these days so great back sliding from the Gospel, & so great mischief devised against the Prince & the State. It appeareth their minds are blinded with affection, that they cannot see the truth.  
AN other crime laid against Bishops, is, 
The quarrel of maintaining pouling Courts.  that they maintain pilling and pouling, and (as some in despite term them) bawdy courts. If they maintain courts for the administration of justice, in such things as are within their charge: they do, as I am persuaded by God's law they may do, and as by the laws of this Realm, and state of this Church they ought to do. But if they maintain pouling in their Courts, that (in deed) is worthy blame, and by no pretence can be salved. For, as all Magistrates ought to deal uprightly, and without corruption: so principally, such as be Spiritual, and of the Church of God. But how is it proved, that Bishops maintain pouling Courts? Surely, I know not: For they do not lay it down in particulars. If they did, I think the matter might easily be answered with good reason.  
It may be they think, the under-officers take money and bribes, where they should not: For that is polling and extortion. If it be so, it is evil, and not to be suffered, and upon proof, the Law appointeth sharp punishment. Though it be true that they surmise in this case, that Officers are so corrupt: it is one thing to say, The Officers use pouling, and another to say, The bishop maintaineth a pouling Court.  
A bishop may have an evil Officer, whom yet he will not maintain, no nor suffer, if he knew it, and be able to redress it. I am in persuasion, there is no bishop in this Realm, but if it be complained of, and proof made unto him, that his officers take more than is prescribed by order and la that they may do, but will mislike with the thing, and do his best to see it redressed: Or if he will not, I favour not their State so much, but that I could wish him to be punished himself. But if a Bishop's Officers shall be counted to paul, when they take no more than the ordinary fees and duties by Law allowed, & the bishop when he beareth with the same, shall be called a maintainer of a poulling Court: this is a matter in a slanderer to be punished, and not a fault in a bishop to be blamed. By this means all the Courts in England may be defamed, and called poulling Courts, and the Officers or judges, under whose authority they stand, may be reproved as maintainers of poulling Courts. Be it, that there is unlawful taking in many Courts of this Realm, as happily there is in some by greedy Officers: were it therefore the duty of christian & godly subjects, to spread libels against the Prince or chief governors, as maintainers of corruption, bribery, and pouling?  
An hard matter it is, in so corrupt times, for any magistrate, to warrant the doings of all inferior officers: I pray God this making of exception to Courts and officers, go no further then to the officers of bishops and of the Clergy. Whatsoever they pretend, the very root of the matter is this: The whole state Ecclesiastical, by the looseness of this time, is grown into hatred & contempt, & all inferior subjects disdain in any point to be ruled by them. And therefore when they be called, convented and punished for such things, wherein they have offended, or be bridled of that they would do disorderly: they grudge at it, their stomachs rise against it, and think all that is done to be unlawful, though it be never so just. And because they are not able otherwise to be revenged, they cry out, that they be cruel and poulling Courts.  
Objection. To cut off the whole matter, it will be said, that by the word of God it is not lawful for bishops to have such Courts, nor to exercise such jurisdiction.  
Answer. Yet truly I must answer, that it is lawful for christian subjects to obey it, and unlawful for them to kick and spurn against it, seeing it standeth by authority of the Laws, and of our Christian and gracious prince, by whom God hath sent to us, and doth continue with us, the free course of his Gospel. But why may not a bishop exercise jurisdiction, & have a Court to judge, determine, and end matters? Surely, Saint Paul saith to Timothy, Against 
1. Tim. 5.  a Priest or Elder, receive no accusation, under two or three witnesses. Here is an accuser: Hear is a person accused: here are witnesses examined: here is a judgement and deciding of the matter: therefore here is an exercise of jurisdiction, and a manner of a Court.  
They will say, It was not Timothy's Court only, but jointly exercised with the residue of the Elders, that had the government.  
Undoubtedly, there is no such thing there in that place. The words are directed to Timothy only: the adjoining of some other, is but the interpretation of some few: upon which, to build the necessity of a doctrine in the Church of Christ, is but hard dealing, and not sufficient to ground men's consciences upon. And yet here note you, that by this place it is evident, that ecclesiastical persons may have, and use jurisdiction.  
To prove that bishops may not alone exercise jurisdiction, they add Christ's saying, Matthew, 18 If thy brother offend thee, go and tell him his fault between thee and him alone. If he shall hear thee, thou hast won thy brother: but if he will not hear thee, take yet with thee one or two: if he will not hear then, Dic Ecclesiae, Tell it to the Church.  
Here (say they) we are willed to tell the Church: but the Church cannot be understanded to be one person, as the bishop or such like.  
First I answer, that by the consent of most interpreters, that place speaketh not of the exercise of public jurisdiction, but of a charitable proceeding in private offences. And Christ's large discourse, which immediately following he maketh unto Peter, touching the forgiving of them that do offend us, doth very evidently justify that meaning. If some do interpret the place otherwise (as I have before said) Christians should not build thereupon a general doctrine of necessity.  
It will be asked what Christ meant when he said, Dic Ecclesiae. As some interpret it, he meant, Tell the Governors of the Church. After some other, Tell it openly in the Church or congregation, as Jerome saith, Vt qui non potuit pudore salvari, saluetur opprobriis, that is, that he which could not be saved by shame, might have his salvation wrought by reproach. For a great thing it is to one that hath any fear of God, to have reproach in the face of the Church.  
And to this interpretation, the most of the ancient writers agree.  
Objection. They will reply, that at that time there were many Precedents as it were, and governors of the Church together with the chief Ministers in every Congregation.  
Answer. I grant it was so: But it doth not follow thereupon, that it is a commandment, that for ever in all places and times, it should be so. I am not of that opinion, nor ever was any of the ancient Writers, no more are sundry learned men of great credit at this time, Quòd una semper debet esse oeconomia Ecclesiae, that is, that the external government of the Church, should always, & in all places be one, and specially by a college or company of Elders. When Christ said, Tell the Church, there was as yet no Christian church established: but Christ took his speech according to the state of the jews Church that then was, as in another place he ●aith, If thy brother trespass against thee, leave thine offering before the altar. If they will gather by the former speech, Tell the Church, that of necessity, they must have a company of Elders, as then was in the jews church: why, let them make like collection of the latter, that of necessity there must be altars in the church of Christ: the absurdity whereof will be greater, than any good christian man will easily receive.  
Objection. They will say, the Apostles afterward, and the Primitive Church did practise the same.  
Answer. That is not yet proved: but let them struggle while they lust, they shall never find a commandment in the scriptures, charging that it should for ever be so. It were to great a bridle of christian liberty in things external, to cast upon the church of Christ. So long as the church of God was in persecution under tyrants, might well seem to be the best and fittest order of Government: But when God blessed his Church with Christian Princes, the Scriptures do not take away that liberty, that with the consent of their godly magistrates they may have that outward form of jurisdiction, & deciding of Ecclesiastical causes, as to the state of the Country and people shall be most convenient. And that liberty have divers reformed churches, since the restoring of the Gospel, used.  
Now, as when other churches in their external order of government, differ from ours, we neither do, nor aught, to mislike with them: so if ours differ from theirs, retaining still the sincerity of the gospel and truth of doctrine, I trust they will even as charitably think of us.  
If any desire further answer in this controversy of church government, I refer them to the reply of D. Bridges, until they have with modesty and gravity answered his book.  
It is objected also against Bishops, that they abuse 
The crime of abusing Ecclesiastical Discipline.  Ecclesiastical Discipline. I take Ecclesiastical Discipline to consist in reproving, correcting and excommunicating such as be offenders in the Church. And I think their meaning is here, that bishops & their officers abuse Excommunication, in punishing therewith those persons, which obstinately & with contempt refuse, either to appear, when they be called to answer their offences: or when they appear, disobey those orders and decrees by Ecclesiastical officers appointed. How this part of Church Discipline was abused by the Pope, it is well known: and that he made Excommunication an instrument to bring the necks of Emperors and Princes, ynder his girdle, and to make the whole world subject to him. For this was almost the only mean, whereby he became so dreadful to all men, and got to himself so great authority. The perpetual course of the histories, even such as were written by his own Parasites, and chief of this Realm of England, declare this to be most true. For trial hereof, read the history of Thomas Becket.  
But I think no man is so carried with the misliking of our Bishops, that he will accuse them, in this sort to abuse Excommunication: seeing by their preaching they have binprincipall instruments to overthrow the same in the Church of Rome.  
They cannot say, that any Bishop of this church, ever since the restoring of the Gospel, endeavoured to excommunicate the Prince and governors, of purpose to make them subject to their authority in the Church. And happily that may be a fault, yea and a great fault that is found with them in these days, that they do not so, and constrain the prince and Rulers to do that, which by persuasion they will not do.  
But how expedient this manner of Excommunication is for this time, I leave to the wise and godly to consider. Sure I am, that some of the most zealous churches reform have it not, nor think it tolerable. And yet such a manner of Excommunication it is, 
Tygure.  that many strive at this day to have brought into the Church, under the name of Discipline.  
But how easily it would grow to abuse, and what danger it might bring in this state of time, I think there is no wise man that doth not foresee: unless it be such, as to bring their purpose to pass, and to settle their devise in the Church, think no danger to be shunned.  
As for the Excommunication practised in our Ecclesiastical Courts, for contumacy in not appearing, or not satisfying the judgement of the Court: if it had pleased the Prince, and them that had authority to make Laws for the government, to have altered the same at the beginning, and set some other order of process in place thereof: I am persuaded the Bishops and Clergy of this Realm would have been very well contented therewith.  
Gualther a learned man of the Church of Tygure, writing upon the first to the Corinthians, having showed the danger of this other Excommunication, speaketh of a manner of civil discommuning, used in that Church: Which, or the like good order, devised by some godly persons, if it might be by authority placed in this Church, without danger of further innovation, I think it would be gladly received to shun the offence that is taken at the other, and yet surely, under correction, the Law of alteration would breed some inconvenience.  
But the perpetual crying of many to have a mutation of the whole state of the Clergy, and a number of other things in the Church beside, (which must needs draw with it a great alteration in the state of the Realm also) maketh the Prince, and other Governors to be afraid of any mutation. For they know what danger may come in these perilous days by innovations: And if they should once begin, things are so infinite, shalt they can see no end of alterations. Therefore eeing we have a Church settled in a tolerable manner of reformation, and all truth of doctrine freely taught and allowed by the authority of this realm, yea, and the adversaries of truth by law repressed: they think it better to bear with some imperfections, then by attempting great alterations, in so dangerous a time, to hazard the state both of the Church and of the Realm. And the like toleration in some mean things, I understand, upon like consideration hath been used in other churches reform beyond the Seas.  
Objection. another crime is objected, not only against ishops, but against all other of the Clergy, that is, 
The quarrel of ambition, and seeking of livings.  Ambition and greedy seeking after livings and promotions. If a benefice fall void (say they) then rideth he, than writeth he, than laboureth he, than inquireth he, who can do most with the Patron. And if he be a Lay-man, then at the least a reasonable composition will serve: And if the Bishop have the gift, than Master Chancellor, or Master Steward, or my Lord's Secretary, or my Mistress his wife, must help to work the ma●ter.  
Answer. Do you not see, how this malicious spirit passeth over all the good gifts, that God hath in these days bestowed on a number of learned men, to the great ornament of this land? and of purpose only to deface the Church, taketh hold of those imperfections and blemishes, which the corruption of man's nature specially in so perilous times, and so large a Church, must needs work in a number? Well writeth Basile, Quemadmodum vultures etc. As vultures or carrion Ravens fly away to stinking carcases 
De invidia.  and pass over many sweet meadows, and many sweet savouring places: And as the flies shun the whole and sound places of the body, and rest only upon scabs and sores, out of which they suck matter to nourish them: even so the envious, malicious, and backbiting spirit, passeth over all the ornaments & worthy commendations of the lives of men, & carpeth & biteth at those things that he findeth worthy blame.  
This Realm of England never had so many learned men, nor of so excellent gift in delivering the word of God: It is the greatest ornament, that ever this church had. For my part, surely, I do reverence and marvel at the singular gifts of God that I see in many. But these things be winked at, and passed with silence, and the ambitious doings of some few, brought in, as matter to discredit the whole number of Preachers.  
Diogenes, seeing the cleanly furniture of Plato his house, got up upon his bed, and trampled on it with his dirty feet, saying, Calco fastum Platonis, that is, I contemn & tread under my feet the pride of Plato. True it is, quoth Plato, sed alio fastu, with another pride worse than mine. So these men, in rebuking ambition, reach at an higher authority and power, than any bishop in England hath or will use.  
Ambition, I know and confess, is very wicked, & hath ever been a perilous instrument of the devil to make mischief. By this he drew our first parents to the disobedience of the commandment of God, persuading them not to be content with that happy state that God had placed them in. By this he incensed Corah, Dathan, and Abiram with other, to rebel against Moses and Aaron. By this he thought to overcome Christ, when he saw he could not prevail by other means. By this he hath always raised discord, dissension, rebellion, war and tumult, not only to the troubling and disquieting, but to the shaking and overthrowing almost of all common weals that ever have been, and thereby also hath wrought the murder and destruction of an infinite number of the creatures of God. By this he hath from time to time raised many schisms & heresies in the Church of Christ. By this, undoubtedly I think he worketh no small evil now at this day, in this our Church of England. But what then? Do they think, that if the bishops lands, and the rich livings of the Clergy be taken away, that they shall extinguish Ambition in the hearts of the ministers? Was there no Ambition in the Church before that bishops had lands, or before preachers had so large livings? No man can so think, but they that are ignorant of the ecclesiastical histories. What was the first root of the troublesome schism of the Donatists? Whereof sprang first the heresies of the novatians at Rome? What gave the first occasion of the 
Optat. Mileu. lib. 1. Euseb. eccl. hist. lib. 6. c. 42. & 43.  pestilent heresy of the Arians? What maintained and continued it? was it not Ambition. and seeking of pre-eminence? But what should I number up any more examples? Few schisms and heresies in the Church, but had their beginning out of this root. And many know, that a repulse of a dignity desired, was the first cause that our schism broke forth, & hath so eagerly continued. Surely, though I confess, that I see and know in our church more corruption that way, than I am glad to behold, and so much especially in some kind of Ministers, as I pray GOD by some sharp order may be diminished: yet this I dare stand to justify, that all the enemies of the bishops, and better sort of the clergy, shall never be able to prove, notwithstanding the danger of this corrupt time, that there is at this day in this Realm, such heaving and shoving, such canvasing and working for bishoprics and other Ecclesiastical livings, as I will declare unto them to have been in the ancient time above a thousand years since, in the best state that ever was in the church, from the Apostles age unto this time. That there is no Ambition used among us, (as I have said) I dare not affirm: but surely, if there be any, there can be no Ambition on the one part, but there must be corruption on the other: therefore let them look unto themselves, that have authority to bestow the livings. The best sort of the ecclesiastical livings are in the disposition of the prince's authority. And those honourable that have to do therein, and are counsellors to her Majesty, be not so unwise, but they can espy Ambition in him that sueth and laboureth for them. And if they do perceive it, they are very greatly to blame, if they suffer it to escape without open shame, or other notable punishment, and thereby bring suspicion, either upon themselves, or upon those that be about them.  
As for the corruption in bestowing other meaner livings, the chief fault thereof is in patrons themselves. For it is the usual manner of the most part of them (I speak of too good experience) though they may have good store of able men in the Universities, yet if an ambitious or greedy minister come not unto them, to sue for the benefice, if there be an unsufficient man, or a corrupt person within two shires of them, whom they think they can draw to any composition for their own benefit, they will by one means or other find him out. And if the bishop shall make courtesy to admit him, some such shift shall be found by the law, either by Quare impedit, or otherwise; that whether the bishop will or no, he shallbe shifted into the benefice. I know some bishops, unto whom such suits against the patrons have been more chargeable in one year, than they have gained by all the benefices that they have bestowed since they were bishops, or I think will do, while they be bishops. They have injury therefore, to be so openly slandered in the face of the world. If there be any bishop that corruptly bestoweth his livings by suit of Master Chancellor, or Master Steward, or any other: look what punishment I would have any lay-man in that case to sustain, I would wish to a bishop double or triple.  
Objection. But now I must come to that which toucheth bishops 
The objection that the Bishops be carnal and worldly disposed.  most nighly, that is, that they be carnally disposed, and not evangelically, and this their affection and corruption they show to the world by hoarding of great sums of money, by purchasing lands for their wives and children, by marrying their sons and daughters with thousands, by increasing their livings with flocks and herds of grazed cattle, by furnishing their tables with plate and guilded cups, by filling their purses with unreasonable fines and incomes, etc.  
Answer. We hear in this place an heap of grievous offences, & indeed, if they be true, well worthy such lamentable outcries, as are made against them. But the godly must consider, that where lavishing tongues and pens be at liberty, to lay forth reproach without fear of correction or punishment, that the best men in the world may be slandered and brought in danger, especially where through envy and malice men have conceived displeasure against any State.  
Eustathius, a godly and chaste Bishop, by conspiracy 
Theod. lib. 1. cap. 20.  and false suggestion of certain Heretics and Schismatics, was not accused only, but unjustly also condemned of adultery, and by the Emperor Constantine cast into banishment, into a city of Sclauonie. Cyrillus a good and learned father, Bishop of Jerusalem, and an earnest patron of the true faith of Christ, was by the heretic Acasius, & his friends 
Soz. Lib. 4 cap. 26. Socr. Lib. 2. cap. 30.  in the Court, accused to the Emperor Constantinus, that he had embezzled the church goods, and had sold to a player of Interludes, a rich garment, given to the Church by his father.  
This false accusation so much prevailed, that the good bishop was for it deposed, etc. I noted you the like before of that blessed man Athanasius and other, 
Athan. Apol. 2.  and might bring a great number of examples, out of the ecclesiastial histories & writers. For it was the usual practice of all such as did endeavour to further any heresy or Schismatical faction, were they of the Clergy or laity, by all means they could, through infamy and discredit, to pull down such as did withstand their evil & troublesome attempts in the Church, & not only to rail at them, & to deface them with false and unjust reports, but also to draw to their reproach their best and most Christian ●oings: as the charitable dealing of cyril, was so wrested, that it brought him to great danger. And surely I cannot but fear, that the devil is even now in hatching of some notable heresies, or some other hid mischiefs, which he would bring forth, and thrust into the Church of England, & therefore prepareth the way for the same, by defacing & discrediting the best learned of the church, that both would and should resist them. This we see already in that peevish faction of the families of the love, which have been breeding in this Realm the space of these thirty years, and now upon confidence of the disgracing of the state of Bishops, and other Ecclesiastical Governors, have put their heads out of the shell, and of late years, have showed themselves, even in the Princes Court. The like I might say of the Anabaptists and other Sectaries, as bad as they.  
As touching this present point of the accusation of Bishops, I have to admonish the godly Reader, that in Christian charity and wisdom they consider, aswell, what divers of those persons which now be Bishops, have been before time: as also, in what state they are now in this Realm, and how they are beset on every side with adversaries and evil speakers of divers sorts, and then to weigh with themselves, whether it be likely that all is true, which is uttered against them, or rather that for despite and displeasure, many things are spoken falsely and slanderously, and many other mean and small blemishes amplified and exaggerated to the worst, more than truth.  
That those which now be, or of late have been Bishops in this Church, should be so carnally and grossly given over to the world and the cares thereof, as they are by some defamed: my heart abhorreth to think, neither will the fear of God suffer me to judge it to be true. I see what they are presently in all truth of doctrine: I see how earnestly and zealously they teach and defend the same in their preachings: I see how carefully they beat down the gross superstition of Antichrist and his ministers: I call to remembrance, that of late years, in the time of persecution, when the most of them were in state well able to live, that they were contented for the freedom of their consciences, and that they might enjoy the doctrine and liberty of the Gospel, to forsake their livings, to leave their friends, to hazard their lives, to be accounted Traitors, and to sustain all those miseries & troubles, that might follow upon banishment, and casting out of their Country.  
And I see nothing in them, if God, as we by our unthankfulness daily deserve, should cast the like scourge upon this Realm again, but that they would be most ready to do the same, although happily prosperity in the mean time may draw them to some offences. May any christian heart then conceive of them, although there be faults in them more than the worthiness of their office requireth, that they be so carnally & fleshly given over to the world, as the immodest accusations of many their adversaries do make them? Man's nature is corrupt & frail, and therefore may fall to much evil: but that so many learned men trained in the school of the Cross, & continuing in teaching & preaching of the truth, should be so utterly carried away from God, I can not believe, & I trust, God shall give some enident token of the contrary. If there now be, or before time have been such, as have given just occasion in such things, as they are accused of: I cannot but blame them, and wish to the residue more fear of God, and care of their calling. I never entered into other men's hearts to see their consciences: I never looked into their Coffers to see their treasures: I never was desirous to be privy of their secret doings. I must therefore by that I see, hear, & know, judge the best.  
He that shall charitably consider the state of Bishops, as they are by the authority of the Prince and laws of this Realm, will not think it impiety in them, against the time of necessary service of their country, to have some reasonable sum of money before hand, gathered in honesty, and just using of their own. But if they hoard up heaps, either for greediness and love of riches, or of persuasion to put their trust in them in time of affliction, as they are reported: surely their offence cannot be excused.  
As touching their purchasing of lands, I have not heard much. The greatest value that ever I heard of, doth scant amount to one hundred pound: & that in very few, scarce to the number of 3. persons. Which in them, that so long time have enjoyed so large benefit of living, may seem no great matter, especially toward the relieving of their wives and children.  
Objection. They will say perhaps, that Preachers should not be so careful for their children, nor Bishops ought not to make their wives Ladies.  
Answer. If any look to leave them like Ladies in wealth and riches, they are to blame: but moderately to provide for their wives & children, I think them bound in conscience, especially in this uncharitable, unkind, & unthankful world. For we may see the wives and children of divers honest and godly preachers, yea, & of some bishops also, that have given their blood for the confirmation of the gospel, hardly to scape the state of begging, even among us that profess the gospel, to our great and horrible shame. The sight whereof, I think, doth move some bishops, & other Ecclesiastical persons, to be the more careful for their wives & children, that they may have some stay after their time, and not to be turned to live upon Alms, where charity and christian consideration is so clean banished. Ecclesiastical people are not as other parents are For so soon as they depart this life, or otherwise be put from their living, because they have no state but for life, their wives and children without consideration are turned out of the doors. And if in their husbands time they have not some place provided, they hardly can tell how to shift for themselves. And surely experience teacheth me so much, that I must needs bewail and lament the pitiful case of divers honest matrons, and poor infants, which in my knowledge, at the death of their husbands and fathers, have been driven to great hazard & distress. And this causeth, that most honest women, of sober and good behaviour, are loath to match with ministers, though they be never so well learned, because they see their wives so hardly bestead, when they are dead. They that are not moved with this, have but cold zeal toward the gospel.  
And seeing the case is so among us in this realm: as he is worse than an heathen by S. Paul's judgement, that in his life time doth not provide for his family: so surely he cannot escape the blame of an unkind husband, or unnatural parent, that hath not some care of his wife and children, after his time.  
I writ not this to defend the perverse or covetous affection of any, neither do I think that there be many such in this church. divers I know, that when God shall call them, will leave so little, as their children, as I think, must commend themselves only to the providence of God. And therefore it is not well, that the fault of a few (if any such be) should be taken as a matter, to discredit the whole calling.  
But surely, they that murmur so greatly against the moderate provision of the wives and children of Ecclesiastical persons, and turn that as matter of heinous slander unto them: let them pretend what they will, it may be suspected, they scantly think well of their marriages: Or if they do, the very Papists themselves are more favourable and charitable adversaries to preachers, than they are▪ For seeing the state of our Church alloweth ministers to be married, they think it to stand with godly reason also, that they should in honesty provide for their wives and children.  
divers persons of other calling, by the exercise of an office only in few years, can purchase for wife and children many hundreds, and all very well thought of: but if a bishop, that by state of the law hath the right use of a large living many years, do purchase one hundred marks, or procure a mean Lease for the help of his wife and children, it is accounted greedy covetousness, and mistrust in the providence of God. I would it were not spite and envy, with greedy desire of bishops livings, that caused this evil speech, rather than their covetous and corrupt dealing. They fear that all will be taken from themselves.  
As touching that bishops are blamed for taking of 
Of taking of Fines, etc.  unreasonable Fines, and furnishing of their Cupboardes with silver vessel and plate, I trust every charitable man, that hateth not the present state, may easily see what is to be answered. To take Fines for their leases & lands, is as lawful for them, by the word of God, & by the law of this Realm, as for any other christian subject, that hath possessions. And likewise, to have plate or silver vessel, their condition being considered, is a thing indifferent, & not worthy so great reproach or biting speech as is used. If they had not such furniture, it is likely a great number would think evil of it, and in an other sort blame them as much for it. But if they take immoderate Fines, or let unreasonable Leases, to the grieving and burdening of their poor & honest tenants: or if they pompously advance themselves, & set their glory in the gorgeous plate and gay furniture: I am so far from defending that abuse, that I will be as ready to blame them as any man. And so much do I mislike such dealing in them, as I would wish those that can be found faulty in these things, by the Princes and Governors to be examined and tried, and upon just and lawful proof of their offences, to be punished according to their demerits: And, if the weight of matter so required, to be deposed, for the example of other, and better set in their places. But if the trial were made, as some faults perchance might be found unworthy their calling: so I am in hope, they would not appear so great & so grievous, as to the discrediting of their doctrine, should deserve so heinous & bitter exclamations, and so reproachful libels, as are given abroad against them. Faults, in all states, and specially of ministers, would be examined, tried, judged & punished, by the law and ordinary magistrates: and not an unchristian looseness and liberty left to unquiet & ungodly subjects, either by evil speeches, or uncharitable writings to slander them, & bring them into hatred and misliking. The example whereof may grow to great danger, and hath been counted perilous in all common weals, and much more in the Church of God.  
But, I pray you, what is meant by this disgracing of bishops, & other chief ministers of the Church? For what purpose are their lives in such sort blazed? to what end are their doings so defamed? Why is their corruption, their covetousness, their Simony, their extortion, and all other vices, true or false, laid abroad before men's eyes? Why is the perfect rule of their office & calling, according to the pattern of the Apostles time, required at their hands only? Is God the God of ecclesiastical ministers alone? Is he not the God of his people also? doth he require his word to be exactly observed of bishops and ministers alone? doth he hate vice and wickedness in them alone? Or doth he lay down the rule of perfect justice to them only, and not comprehend in the same all other states of his people, as well as them? Yes truly, I think no Christian is otherwise persuaded.  
Objection. Perhaps they will say, that all other States do well, and live according to their calling. The word of God is sincerely every where embraced: justice is uprightly in all places ministered: the poor are helped and relieved: vice is sharply of all other men corrected: there is no corruption, no covetousness, no extortion, no Simony, no usury, but in the Bishops, and in the Clergy. There are no Monopolies in this Realm practised to the gain of a few, and the undoing of great multitudes, that were wont to live by those trades. All courts be without fault, and void of corruption, saving the Ecclesiastical courts only. All officers are upright and true dealers saving theirs. None other do so carefully and covetously provide for their wines and children. They only give the example of all evil life.  
Answer. I would to God it were so: I would to God there were no such evils as are recited, but in them: Yea, I would to God there were no worse than in them, on condition that never a Bishop in England had one groat to live upon. The want surely of the one would easily be recompensed with the goodness of the other.  
What then is the cause that Bishops and Preachers have in these days so great fault found with them? Forsooth it followeth in the next branch of a certain Accusation penned against them.  
Objection. They have Temporal lands, they have great livings, 
The principal cause why the Bishops be so depraved.  They are in the state of Lords, etc. The Prince ought therefore to take away the same from them, & set them to mean pensions, that in poverty they may be answerable to the Apostles, & other holy Preachers in the Primitive Church: whereby the Queen may bring 40000. marks yearly to her Crown, beside the pleasuring of a great many of other her faithful subjects and servants.  
Answer. This is the end, why bishops and other chief of the Clergy are so defaced, why their doings are so depraved, why such common obloquy is in all men's mouths upon them raised, that is to say, that the minds of the Prince & Governors, may thereby be induced to take away the lands and livings from them, and to part the same among themselves, to the benefit (as some think) and to the commodity of their country and common weal. But it behoveth all Christian Princes and Magistrates to take heed, that they be not entrapped with this sophistry of Satan's school. This is that Rhetoric that he useth, when he will work any mischief in the Church of God, or stir up any trouble or alteration of a state in a common weal.  
First by defaming and slandering, he bringeth the parties in hatred and misliking, and when the people's heads be filled therewith, then stirreth he up busy and unquiet persons to reason thus:  
They be wicked and evil men: they are covetous persons: they oppress the poor: they pill other to enrich themselves: they pass not what they do, so they may grow to honour and wealth, and bear all the sway in the country. Therefore bring them to an account: let them answer their faults: pull them down: altar their state & condition: let us no more be ruled under such tyrants and oppressors: we are God's people, as well as they. Did not he deal thus in 
Nomb. 16.  Corah, Dathan & Abiram? did he not by them, charge the mild and gentle governor Moses, and his brother Aaron, the chosen Priest of God, that they took too much upon them? that they lifted themselves up above the congregation of the Lord, & behaved themselves too Lordly over his people? that they brought the Israelites out of a land flowing with milk and honey, of purpose to work unto themselves a dominion over the people, and to make them to perish in the wilderness? By this means they so incensed the hearts, not only of the common people, but of the Noblemen also, that they led a great number with them to rebel against Moses and Aaron, and to set themselves in their rooms and offices. In like manner, and by like policy, hath he wrought in all common weals, in all ages and times, as the histories do sufficiently declare.  
In this Realm of England, when the lewd and rebellious subjects rose against K. Richard 2. and determined to pull down the state, & to dispatch out of the way the counsellors, and other Noble & worshipful men, together with judges, Lawyers, and all other of any wise or learned calling in the Realm: was not the way made before, and their states brought in hatred of the people, as cruel, as covetous, as oppressors of the people, and as enemies of the common weal, yea, & a countenance made unto the cause, & a ground sought out of the Scriptures and word of God, to help the matter?  
At the beginning (say they) when God had first made the world, all men were alike, there was no principality, there was nor bondage, or villeinage: that grew afterwards by violence and cruelty. Therefore, why should we live in this miserable slavery under these proud Lords and crafty Lawyers? etc. Wherefore it behoveth all faithful Christians & wise Governors, to beware of this false and crafty policy. If this Argument pass now, and be allowed as good at this time against the Ecclesiastical state: it may be, you shall hereafter by other instruments, than yet are stirring, hear the same reason applied to other States also, which yet seem not to be touched, and therefore can be content to wink at this dealing toward Bishops & Preachers: But when the next house is on fire, a wise man will take heed, lest the sparks thereof fall into his own. He that is author of all perilous alterations, and seeketh to work mischief by them, will not attempt all at once, but will practise by little and little, and make every former feat that he worketh, to be a way and mean to draw on the residue. For he seethe all men will not be overcome with all temptations, nor will not be made instruments of all evil purposes, though happily by his colours and pretences he be able to deceive them in some. The practice hereof, we have seen in this Church of England, to the great trouble and danger thereof. At the beginning, some learned and godly Preachers, for private respects in themselves, made strange to wear the Surplice, Cap, or Tippet: but yet so, that they declared themselves to think the thing indifferent, and not to judge evil of such as did use them. Shortly after rose up other, defending that they were not things indifferent, but distained with Antichristian idolatry, and therefore not to be suffered in the Church. Not long after came forth an other sort, affirming that those matters touching Apparel, were but trifles, and not worthy contention in the Church, but that there were greater things far of more weight and importance, and indeed touching faith and religion, and therefore meet to be altered in a Church rightly reformed: As the book of Common prayer, the administration of the Sacraments, the government of the Church, the election of Ministers, and a number of other like.  
Fourthly, now break out another sort, earnestly affirming and teaching, that we have no Church, no Bishops, no Ministers, no Sacraments: and therefore that all they that love jesus Christ, aught with all speed to separate themselves from our congregation, because our assemblies are profane, wicked, and Antichristian.   

THis have you heard of four degrees prepared for the overthrow of this state of the Church of England.  
Now lastly of all, come in these men, that make 
Against the rich livings of Bishops.  their whole direction against the living of bishops, and other Ecclesiastical ministers: that they should have no Temporal lands, or jurisdiction: that they should have no stayed livings or possession of goods, but only a reasonable Pension to find them meat, drink, and cloth, and by the poverty of their life, & contempt of the world, to be like the Apostles. For (say they) riches and wealth hath brought all corruption into the Church before time, and so doth it now.  
Answer. Now is the enemy of the Church of God come almost to the point of his purpose. And if by discrediting of the Ministers, or by coumenance of gain and commodity to the Prince and Nobility, or by the colour of Religion and holiness, or by any cunning he can bring this to pass (as before I have signified) he so reseeth that learning, knowledge of good letters, and study of the tongues, shall decay, aswell in the Universities, as other ways, which have been the chief instruments to publish and defend the doctrine of the Gospel, and to enlarge the kingdom of Christ: And then, of necessity, his kingdom of darkness, error and heresy must rise again, and leave this land in worse state, then ever it was before.  
But to persuade this matter more pithily, to cover the principal purpose with a cloak of holiness, it is said, and in very earnest manner avouched, and that by the word of God, that neither the Prince can give it them, nor suffer them to use it, without the danger of God's wrath and displeasure: nor they ought to take it, but to deliver it up again into the Prince's hand, or else they shall show themselves Antichristian Bishops, vain glorious, & lucre's men, not ashamed, professing God to continue in that drossy way, and sour lump of dough, that corrupteth the whole Church, and brought out the wicked botch of Antichrist.  
This doctrine (as it is boldly affirmed) God himself hath uttered, Christ hath taught, his Apostles have written, the Primitive church continued, the holy Fathers witnessed, the late writers uphold, as it must forsooth be proved by the whole course of the scriptures of the old and new Testament.  
But (good Christians) be not feared away with this glorious countenance, and these big words of a bragging champion. I trust you shall perceive, that this doctrine is neither uttered by God, nor taught by Christ, nor written by his Apostles, nor witnessed by ancient writers, nor upholden by learned men of our time: but that it is rather a bold and dangerous assertion, uttered by some man of very small skill, countenanced with a few wrested Scriptures, contrary to the true meaning of God the father, Christ his son, and of his holy Apostles, and a little shadowed with vain allegations of writers, either of no credit, or little making to the purpose. And surely, how great and earnest zeal, how vehement & lofty words so ever the utterer of this assertion useth: it may be suspected, that either he is not himself sound persuaded in true religion, or if he be, that of simplicity, negligence or ignorance, he was abused by some subtle and crafty Papist, that would set him forth to the derision of other, to thrust out into the world, and openly broach this corrupt and dangerous doctrine.  
Wherefore it were good, that they which will take upon them to be the furtherers of such new devices, should better look to their proof & witnesses, unless they will seem to abuse all men, & to think that they live in so lose & negligent a state, that nothing shallbe examined that they speak, but that all things shallbe as easily received, as they may be boldly uttered. But I trust, those that have the fear of God, and care of their souls, will not be afraid of vain shadows, nor by and by believe all glorious brags, but take heed that they be not easily led out of the way, by such as will so quickly be deceived themselves.  
I do not answer their vain Arguments, because I fear that any discreet or learned man will be persuaded with them: but because I mistrust, that the simple and ignorant people, or other that be not acquainted with the Scriptures, by the very name and reverence of the word of God, will be carried away, without just examination of them.  
To descend something to the consideration of the matter, mark, I pray you, the Proposition that is to be proved. It is not, that they may be good Bishops and ministers of the Church, which have neither glebe nor temporal lands to live on: It is not, that there were in the primitive Church, and now are in sundry places, churches well governed, which have not lands allotted unto them: It is not, that the Apostles had no lands, nor any other a number of years after Christ: For these points, I think no man will greatly stand with them. But this is the Assertion.  
Objection. No Prince or magistrate by God's word may lawfully assign lands to the ministers of the church to live on, but aught to set them to pensions: Nor any of the Ecclesiastical state can by the Scriptures enjoy, or use any such lands, but should deliver them up to the Prince, etc.  
Answer. Look, I pray vou, upon this Assertion, and consider it well. Do you not see in it, even at the first, evident absurdity? Do you not see a plain restraint of Christian liberty, as bold and as unlawful a restraint as ever the Pope used any? Do you not espy almost a flat heresy, as dangerous as many branches of the Anabaptists errors? It is no better than an heresy to say, that by the word of God it is prohibited for Ministers to marry. It is no better than an heresy to affirm, that Christian men, by the law of God, may not eat flesh, or drink wine. Saint Paul doth consecrate these to be Doctrines of Devils, and therefore 
1. Tim. 9  not of the church of God: and the Primitive church doth confirm these to be heresies in Saturninus, Martion, Tatian, Montane, and many other. And I 
Theodoret. Epiphan. Clem. Alex.  pray you, what doth this Assertion differ from the other, when it is said, It is not lawful for Ecclesiastical persons to have temporal lands to live upon? As marriage is the ordinance of God, and left free by his 
Gen. 3.  word to all men: As meats and drinks are the good creatures of our God, and to be used of all such as receive them with thanksgiving: so are lands, possessions, money, cattle, the good gifts of God, and the right use of them, not prohibited to any of his people: For to their benefit he ordained them, as his good blessings. Christ by his death made us free from all such legal observations. Therefore S. Paul Colos. 2. If ye be dead with Christ to the judgements of the world, why are you led with traditions, Touch not, Taste not, Handle not, which all do perish in abusing? This boldness to bridle Christian liberty, and to make it sin and matter of conscience, to use the creatures of God, was the very foundation of all Papistical and Antichristian superstition. Upon this foundation was builded the holiness in using, or not using of this, or that manner of apparel: in eating or forbearing these or those kinds of meats: in observing this or that day, or time of the year: in keeping this or that external form of life, with 1000 like inventions and traditions of men. Neither do I think ever any error did greater harm in the Church, or brought more corruption of doctrine then that did. Therefore I am sorry to see some in these days, to lean so much to that dangerous stay, for the help of their strange opinions in things external. For, what do men when they say, It is not lawful for a Christian man to wear a square Cap, to use a Surplice, to kneel at the Communion? What (I say) do they but bridle Christian liberty, and to the burden of consciences, make sins where GOD made none? And in like manner, he that sayeth, It is wicked and not lawful, that Bishops, Preachers, or Ecclesiastical persons should have any temporal lands to live upon, he seemeth to find fault with the creature of God. For, that Bishops may have living allowed them, is not denied: but to live by lands, that (say they) is sin, and prohibited, and therefore the temporal lands and glebe must be taken from Bishops and other Ministers.  
This doctrine notwithstanding, must be proved 
Bishop's must have no lands.  and justified by the Scriptures, and first by the ordinance of God himself in the old testament. In the Numbers, when God had declared to Aaron what 
Numb. 18. The answer to the objection of the law and ordinance of God.  portion he should have to live upon, he addeth: Thou shalt have no inheritance in their land, neither shalt thou have any part among them. I am thy part, and thy inheritance among the children of Israel. Behold, I have given the children of Levi all the tenth of Israel to inherit, for the service which they serve in the Tabernacle. And again after, It shallbe a law for ever in your generations, that among the children of Israel, they possess no inheritance. And in Deut. 10. the Lord separated the tribe of Levi, etc. Wherefore the Levites have no part, nor inheritance with their Brethren, but the Lord is their inheritance, as the Lord thy God hath promised them. In the 14. Chapter, and in the 18. and in divers other parts of the law, and in josua 14. Moses gave inheritance unto two tribes and a half, on the other side of jordan, but unto the Levites he gave no inheritance among them. Upon these testimonies, the application and conclusion is inferred in this manner.  
Objection. Here it may be seen what living God appointed his Priests to have: not lands and possessions, but tithes and offerings. Seeing then God denied it to his Priests, it is not lawful for our Priests. Whose Priests are they? If they be God's Priests, it is not there permitted: If they be Antichrists priests, what do we with them?  
Answer. As this reason may have some small show or likelihood to the ignorant: so I am sure, they that have traviled in the Scriptures, & any thing understand the state of Christianity, will marvel to see this application of the Texts and the conclusion inferred, Shall the Ministers of the Church of God, now in the time of grace, by necessity be bound to those orders that were among the Jews appointed for Priests and Levites by Moses? Will they bring the heavy yoke and burden of the Law again upon the people of God, after that Christ hath redeemed us, and set us free from it? Will they have aaronical and sacrificing Priests again to offer for the sins of the people? When it is in derision asked, Whose Priests ours are, if they be not Gods Priests? giving signification that they be the Priests of Antichrist, it may be right well and truly answered, that they are the Priests of Gods holy, blessed, and true Church, and yet that they are not such sacrificing Priests of God, as are mentioned in those places, nor in any way bound to those things that they were, the moral Law of God only excepted.  
Objection. It is objected to our Bishops and Ministers, that in their Lands and possessions, they retain the corruption of the Romish Church.  
Answer. But I marvel to see them which so boldly control other, to build their assertions upon the ruinous foundations of the Synagogue of Antichrist. 
Theaduersaries build upon Popish foundations.  As I noted a little before, that they laid their ground upon the restraint of Christian liberty: so now they settle it upon the imitation of the legal and aaronical priesthood, as the Church of Rome did.  
Whence (I pray you) came the massing apparel, and almost all the furniture of their Church in censing and singing & burning of Tapers? their altars, their propitiatory sacrifice, their high Bishop and general head over all the Church, with a number of other corruptions of the Church of God, but only out of this imitation of the aaronical priesthood and legal observations? Surely, while they thus uphold as good, the wicked foundations of the Synagogue of Satan, they shall never so purely build up the Church of Christ, as they would be accounted to do. They may seem to be in a hard straight, that to batter down the state of the Church of England, must crave aid of Antichrist, to set up a fort upon his foundation.  
The learned fathers of the primitive Church, did, so much as they could, strive to be furthest off from the imitation of the jews, and of the aaronical priesthood, in so much that they would needs alter not only the Sabbath day, but also the solemnizing of the feast of Easter: And shall the Law of the Levites, and manner of their living be laid down to us as a pattern of necessity, which the Prince must follow in reforming her Church, or else the priests thereof shall not be the priests of God, but of Antichrist? Is there no more reverence and fear of the majesty of God's Prince and sacred minister, then by such gross absurdities to seek to seduce her? If this be a conclusion of such necessity, then let them go further: for by as good reason they may.  
God sayeth to Aaron, Thou shalt not drink wine, 
levit. 10.  nor strong drink, thou, nor thy sons that are with thee, when ye go into the Tabernacle of the Congregation, lest ye die. Letit be a Law for ever throughout your generations.  
In an other place commandment is given to 
levit. 22.  the Priests, That they may not eat of that which is rend of wild beasts. And in the same chapter. If the priests daughter be married to any of the common people, she may not eat of the hallowed offerings: but if she be a Widow, or divorced from her husband, and have no child, and is returned into her father's house again, she may eat of her father's meat, as she did in her youth, but there shall no stranger eat thereof. In the 21. of Leviticus it is said, Speak unto the Priests the sons of Aaron, and say, Let none be defiled by the dead among their people. And a little after, Let them not make baldness upon their head, nor shave off the locks of their beard. And again, Let him take a Virgin to wife: but a widow, a divorced woman, or a polluted etc. shall he not marry.  
Now if the observation of the orders appointed by God to the Priests and Levites of the old Law, be a thing so necessary in the church of God: Why, then the Ministers of the Gospel may not drink wine or strong drink: they may not suffer their daughters married forth, if they come unto their houses, to eat any of the tenths and oblations, whereby they live: they may not come nigh a dead body, nor bury it: they may marry no widows, but maids only. And so likewise shall you bring in by as good authority, infinite numbers more of levitical orders into the Church, and make it rather like a superstitious Synagogue, as the pope's church was, then like a sincere & undefiled Church of God, as you would pretend to do.  
But let us descend further into this allegation, and see how they overthrow themselves in their own purpose. If upon this proof it be so necessary, that bishops and other ministers should not live by lands: then, as the negative is necessary in the one branch, so is the affirmative in the other. When God hath said, Thou shalt have no inheritance in their land, he addeth, Behold, I have given the children of Levi all the tenth of Israel to inherit for the service, which they do, etc. Then it is of necessity by the Law of God, that bishops and preachers should live upon tenths and offer, neither may this order be altered by any authority.  
And here is an other error of the Papists, that tenths and offer are in the Church jure divino, by the law of God, and not by any positive Law of the Church. Thus we see that these men are not able to stand to their positions, but they must join arm in arm with the Papists, in their greatest and grossest errors. And if it be of necessity, that ministers must live by oblations and tithes, and no otherwise: how can the prince by God's Law take away their Lands, and set them to mere pensions in money? Or if princes have liberty by the Law of God, according to their discretions, to appoint the livings of ministers, by pensions of money, contrary to the order that God hath prescribed to his priests in his Law: why have they not like authority by the same word of God, (if they see it convenient for the state) to allot unto them some portion of temporal Lands, and much more, to suffer and bear with that order, being already settled in the Church? By this it appeareth, that the assertion of the adversaries doth not hang together in itself, but that the one part impugneth and overthroweth the other.  
But me thinks these men deal not directly, but seem to hide and conceal that which maketh against them. For in the same place of josua, by 
Josh. 14.  which they will prove, that bishops and ministers may not have any possession of Lands, because he saith, To the Levites he gave no inheritance among them, Immediately he addeth, Saving Cities to dwell in, and the fields about the Cities, for their beasts and cattle. And in like manner, The Lord said 
Nom 35.  to Moses, Command the children of Israel, that they give unto the Levites of the inheritance of their possession, Cities to dwell in. And ye shall give also unto the City's Suburbs hard by their Cities round about them, the Cities they shall have to dwell in, and the Suburbs or fields about their cities for their cattle, and all manner beasts of theirs. And the Suburbs of the Cities which you shall give to the Levites, shall reach from the wall of the City round about outward a thousand cubits, etc. And you shall measure on the East side two thousand cubits, and on the West side two thousand cubits, etc. In the twenty one Chapter of josua, The number of these Cities is mentioned, And the lot came out of the kindred of the Caathites, the children of Aaron the Priest, which were of the Levites, and given them by lot out of the tribe of judae, Simeon, and Benjamin, thirteen Cities. And the rest of the children of Caath had by lot of the kindreds of the tribe of Ephraim, Dan, and half the tribe of Manasses, ten cities. And the children of Gerson, had by lot out of the kindred of the Cities of Isachar, Aser, Nepthaly, and the other half of the tribe of Manasses in Basan, thirteen cities. And the children of Merari, by their kindreds, had out of the Tribes of Reuben, Gad and Zabulon, twelve cities. The whole number therefore of the cities assigned to the Levites in the land of jury, amounted to forty eight.  
Now I would demand of indifferent Christians, that were not obstinately set to maintain an evil purpose, Whether the state of inheritance without rent, of forty eight Cities in one Region, no bigger than England, with the fields almost a mile compass, may be thought in truth, to be temporal possessions or no? Surely I think there is no man so wayward, that will deny it to be most true.  
Wherefore, either the word of God must be found untrue, (which is blasphemy to think) or else that bold assertion, that is made of the contrary, is found vain, and the argument to prove it, false and deceitful. They that had to their portions forty eight Cities, with the fields thereof, did not live by tithes and oblations only.  
You see therefore (good Christians) how they understand the Scriptures, that in such immodest and confident manner take upon them to be masters and controllers of other: and by how flight allegations & absurd arguments they seek to lead men into error, even in great & weighty matters, without fear of God himself, or reverence of his people with whom they deal. God bless them with more grace of his true, mild, and humble spirit, that they run not so headlong, to the danger of their own souls, and the trouble of the Church of Christ.  
And for the better understanding hereof, let us consider, what state the Levites had in this Land that was allotted unto them. They might sell, and alienate it, but not to any other Tribe or family, but to some of the same family, whereof they were.  
The Law therein saith, levit. 25. Notwithstanding, the cities of the Levites, and the houses of the cities of their possession, may the Levites redeem at all seasons. If a man purchase of the Levites, the house that was sold shall go out in the year of jubilee. But the fields of their Cities may not be sold, for it is their possession for ever.  
And yet we read that the Prophet jeremy bought 
jere. 32.  a piece of land of Hananael his uncles son, which I take to be, because jeremy was his next of kin, to whom by Law after him it should come: So that Hananael sold only the interest of his life time.  
Thus, by the way you may note, that buying and purchasing of such ground as was lawful to them, was not prohibited to God's Priests in the old law.  
Objection. Happily they will say, That although they had some temporal Lands, yet it was in comparison of the large inheritance of the other Tribes, but a small portion: And as the Ministers of God they lived meanly and poorly upon it.  
Answer. But they that rightly consider & weigh the quantity and largeness of the Land of Promise, not being (as I think) so large as this Realm of England, shall perceive, that the same being divided into twelve parts, according to the twelve Tribes, that eight and forty Cities, with the fields about them, only for the tribe of Levi, was a portion, although not so big, yet not much inferior to the residue, although the one part had their living together, and the Levites had theirs disparkled in sundry parts of the Country. To which, if you add God's part, that is, the oblations, the first fruits and the tenths of their fruits, and cattle beside, you shall perceive, that the Priests, Levites, and Ministers of the Temple of God were not left in meaner or poorer, but rather in as good or better state, than any of the other Tribes. Which thing undoubtedly God did of his gracious providence, nor that his ministers should by wealth wax wanton 〈◊〉 proud, but that by that means they might be of more authority with his people, and not being drawn away by the necessity of care how to live, they might more freely and quietly attend upon the service of God in the Temple and other places. Wherefore these places of the Law of Moses, were not fitly alleged to prove, either that the Ministers of the Church should have no temporal possessions, or that they should by stipends of money live in poor or base condition.  
It pleased God, that the Levites should not have their portion lying together, as the other had, but to be sparkled among all the Tribes of that nation, that they might the better instruct the people of all parts, in the Law and Ordinances of almighty God; as their office and duty was. But if the value of their portion, together with the first fruits and tenths be considered, you shall perceive it was nothing inferior to any of the best.  
They that had not some peculiar drift and purpose in their heads, which by all means, right or wrong, they will further and confirm, but did sincerely, and with good conscience, seek the true meaning of the spirit of God in the holy scriptures, out of these testimonies of the Law of God: might have gathered a right and wholesome instruction, profitable not only to Ministers of the Church, but to all other good and faithful Christians, to whom these places appertain, as well as to bishops and Ministers.  
For as Aaron the high Priest in the Law, was the 
The right understanding of the places of the old Law.  figure of the true high Priest Christ jesus our Saviour: so the inferior Priests and Levites serving in the temple of God, represent unto us all other faithful and elect of God, whom he hath chosen unto him, to serve him as his peculiar heritage, & in steed of the first begotten of mankind. To this interpretation alludeth S. Peter, speaking, not to Priests alone, but to the whole Church of God, and number of the faithful. You are (saith he) a chosen generation, 
1. Pet. 2.  a royal priesthood, an holy nation. This exposition S. August. confirmeth, As for the Priesthood (saith he) of the jews, there is no faithful man that doubteth, but 
Lib. 2. quest. evang. c. 40.  that it was a figure of the royal Priesthood that should be in the Church. Whereunto all they are consecrated, which appertain to the mystical body of the most high and true Prince of Priests, as Peter also witnesseth.  
Bede also writeth very evidently to the same purpose. By the name of Priesthood in the Scriptures, figuratively 
Li. de temp. Salom. cap. 16.  is understood, not only Ministers of the Altar, that is, Bishops and Priests: but all they which by high and godly conversation, and by excellency of wholesome doctrine, are profitable, not to themselves only, but to many other, while they offer their bodies as a lively and holy Sacrifice well pleasing God. For Peter spoke not to Priests only, but to the universal Church of God. Now, if this be true, the right & sincere doctrine, that is to be taken out of the testimonies of the law of God, is this, that as the Priests and Levites had not a like portion of inheritance allotted unto them, as the residue of their brethren had, but God only whom they served, was their portion: so all faithful Christians, being of the true priesthood of God, must not think they have any allotted portion in this world, but God only is their portion, to whom they must cleave, and heaven to be their inheritance after which they must seek, according as S. Paul saith, 
Heb. 13.  We have here no abiding City, but we seek for one in Heaven. We be as pilgrims and strangers in this earth. Therefore if we be risen with Christ, we should seek those things that be above, where Christ our portion sitteth 
Col. 3.  at the right hand of God the father, and our whole heart should be fastened upon things above, and not on earthly things. This instruction, as nighly and as deeply toucheth all Christians, as it doth Bishops & ministers of the Church of God.  
But countenance must be given to this quarrel against bishops, and this strange Assertion must be confirmed by the Prophets also, even as aptly alleged as the other places before mentioned.  
AND first they begin with Esay. His watchmen 
isaiah. 56. Allegations out of the Prophets for the same purpose.  are all blind, they have altogether no understanding, they are all dumb dogs, not being able to bark, they are sleepy, sluggish, and lie snorting, they are shameless dogs that never are satisfied, the shepherds also have no understanding, but every man turneth his own way, every one after his covetousness with all his power. Out of jeremy also are alleged these words. I will 
jerem. 8.  give their wives unto aliens, and their fields to destroyers: for from the lowest unto the highest, they follow filthy lucre, and from the Prophet to the Priest, they deal all with lies. The prophet Ezechiel also is brought in, to help this matter, where he terribly thundereth against negligent, naughty and corrupt shepherds, that devour the flock and feed it not. Thou son of 
Ezech. 34.  man, prophecy against the Shepherds of Israel, woe be unto the Shepherds of Israel, that feed themselves: should not the Shepherds feed the flocks? ye eat up the fat, ye cloth you with the wool, the best fed do you slay, but the flock do you not feed, the weak have you not strengthened, the sick have you not healed, the broken have you not bound together, etc. but with force and cruelty have you ruled them. Wise and discreet christians, that in judging of things fear to be deceived, and look to the direct proof of that which is in controversy, will marvel to see these testimonies alleged, to the end before prefixed: that is, that bishops may not enjoy any temporal Lands. For there is nothing in these places of the Prophets that toucheth it. But if the end were only to make an invective against the negligent, corrupt, and covetous lives of Bishops, or other Ministers: in deed these allegations might seem not altogether to be unfit for the purpose: And happily that is it that is especially intended, by such means to make them contemptible and odious. And yet this is no sincere handling of the Scriptures, to apply those places to the particular blaming of some one sort of men, which the Spirit of God directeth against many. Who being acquainted with the Scriptures, knoweth not, that by the words Watchmen and Shepherds, in the Prophets, are meant not only bishops, priests, and Levites: but also Princes, Magistrates, and Rulers? Upon the place of Ezechiel above recited, Jerome saith: The speech is directed to the Shepherds of Israel: by which we ought to understand, 
Jerome.  the Kings, the Princes, the Scribes, & Pharisees, & the masters of the people. And again upon these words, The fat they did eat, by a metaphor (saith he) the Prophet speaketh to the Princes, of whom it is said in another place, Which devour my people as it were bread. Yea, when God himself saith in this same place of Ezechiel, 
Psal. 32.  with force and cruelty have ye ruled them: It may evidently appear, that he speaketh not there to ecclesiastical ministers only, but to princes, judges, & rulers also, which suck the sweet from the people of God, and do not carefully see to their defence, and godly government, but suffer them to be spoiled of their enemies, and to wander from God, and his true worship. But what should I seem to prove that, which all learned know to be most true? The Spirit of God speaketh to the same purpose by these Prophets under figurative words, that he doth by other prophets in plain speech. O ye Priests (sayeth Osee) hear this O ye house of Israel, give ear O thou house of the King: judgement is against 
Osee. 5.  you, because you are become a snare in Mispath, and a spreadnette in Mount Thabor, that is, you as hunters lay wait to snare the people, and to oppress them by covetousness, extortion, and bribery: and your corrupt manners is as a net to take other in, by your evil example. And likewise sayeth Micheas. Hear this O ye heads of the house of jaacob, and ye Princes of the house of Israel: they abhor judgements and pervert equity: They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge by rewards, and the Priests thereof teach for hire, and their Prophet's prophecy for money. These be the ordinary voices of the holy ghost, uttered by the prophets, in sharp and earnest reproving, not only for the people for their wicked revolting from God, but also, yea & that chief, for the princes, rulers, magistrates, judges, bishops, priests, ministers and other, whom God hath set in place of government. For God hath appointed them, as Shepherds, as guiders, and patrons of his people, to direct them, to keep them, to defend them in his true worship, and right service, and, if they will be wandering from him, either by error in Religion, or by wickedness in life, to instruct & teach them, and by all means that may be, to call them home again: or if they will not be ruled, by authority to bridle and restrain them, yea, and by punishment to correct them. Now if the watchmen and Shepherds, that is, the guiders and rulers of the people, whether they be Civil or Ecclesiastical, shall wax ignorant, and unskilful of their duties, shall become negligent and careless of their charge, shall be given over to voluptuousness and pleasure of the world, or to covetousness, bribery, and extortion, to injury, violence and oppression, and in their government seek their own pleasure and commodity, and nothing regard, either the benefit of the people, or the glory of God: then (I say) these speeches of the Prophets lie directly against them, and may well be used to declare the wrath of God towards them. But what maketh this to the purpose pretended? how hangeth this reason together? God by the prophets earnestly reproveth the Governors, aswell of the Church as of the common weal, for their wickedness, covetousness, and extortion: therefore bishops, and ecclesiastical ministers may not by the word of God enjoy temporal lands & possessions. Or this, God blameth the priests of the old law for covetousness: therefore the bishops of the church of Christ may have no lands and possessions. They that will be persuaded with such reasons, will easily be carried away into error. If it were certain, and did of necessity follow; that all they, which have great livings and possessions, must needs be covetous: then happily this reasoning might be of some force. But I think there is no reasonable man that will grant it, and therefore this reasoning is without all reason. The Priests & Levites, as themselves confess, had no great lands and lordships, and yet we find them often in the prophets accused and blamed for covetousness: therefore it is not the want of temporal lands and livings, that can bring 
Neither doth poverty bring a contented mind: neither great possessions causeth covetousness.  a poor heart and contented mind, void of covetousness. We see often as covetous and greedy hearts in mean men's bosoms, as in the greatest landed Lords in a whole Country. And on the contrary part, we find in them that have very great possessions, as humble, and as contented minds, & as far from the affection of covetousness, as in the meanest man that is.  
job was of great wealth and possessions, and yet we read not that he was ever blamed for covetousness: Yea he beareth witness of his own free heart and liberality, and saith, He never set his heart upon Gold, nor said to the wedge of Gold, Thou art my hope, nor rejoiced of being rich, nor because his hand 
job. 31.  had found abundance, etc. Abraham also was rich, and God had blessed him with great possessions, and yet surely his heart was far from the love of money.  
joseph had no small possessions, and was in place of honour, and yet few in the meanest state or degree did ever keep a more humble heart, or put less delight in honour and riches than he did. I might say the same of David, though a king, and of Daniel, though in very high estate, and in great authority, and as it may be thought, in living proportionable to the same. When Christ in the gospel had said, that it was as unpossible for a rich man 
Matt. 19 Mar. 10.  to enter into heaven, as for a Camel to go through the eye of a needle, and his Disciples had wondered at that saying, he answered: That which is with man impos-sible, 
Luke 18.  is possible with God. Albeit man's corrupt nature, as it is generally given to all ill, so it is chiefly inclined to covetousness, and delight of the world: Yet the good grace of God's holy Spirit doth so guide the hearts of his faithful, that in the midst of greatest abundance of his plentiful blessings, they can retain the fear of God, and contempt of the world. Wherefore, it is great rashness and presumption, to condemn all them to be given over to covetousness and delight of the world, whom they see by the state of the Commonweal, or by the goodness of the Prince, or by any other lawful and just means to have lands and possessions, or wealth and riches, according to their state. Such persons as so rashly deem of other, may seem rather to bewray the sickness and ill disposition of their own minds, then to judge truly of them, whom in such case they condemn. It is the poverty and humbleness of Spirit and mind, it is not the poverty and baseness of outward estate 
Matth. 5.  and condition, unto the which Christ imputeth God's blessings. If covetousness be a desire to have, for fear of want and scarcity, as some learned men have defined it: then is a poor estate to a corrupt mind a greater spur to covetousness, than lands and plenty of living can be. Before that bishops and Ministers had any Lands assigned unto them, yea, when they were yet under the Cross of persecution in the time of Cyprian: we read, that he 
Serm. delapsis. August. de bap. lib. 2. Not much more than 200. years after Christ's alcension.  findeth great fault with many bishops, which leaving the care of their charge, went from place to place, using unlawful means to get riches, practising usury, and by craft and subtlety getting other men's lands from them.  
In like manner complain Jerome, Augustine, chrysostom, Basile, and other ancient Writers, and Histories of their time. Yea, in the Apostles time we see some given over to the world, and led away with covetousness, when Ministers as yet lived only upon the free benevolence of the people. Wherefore, it is not poverty, or a low and contemptible state in the face of the world, that can bring a satisfied and contented Spirit. And surely I am of this opinion, that a poor and strait state of living in the ministery, especially in these days, would be a greater cause of evil and inconvenience in the church, and a more vehement temptation to carry away their minds from the care of their Office, than now their ample and large livings are. I could, and will (when God shall give occasion) declare good reason of this my opinion: which for some considerations I think good at this time to let pass.  
If our bishops and other chief of the Clergy, being now in the state of our church, by the providence of God, & singular goodness of our Prince so amply provided for, be so unthankful unto God, and so given over to the world, as they are bitterly accused to be: surely their fault must needs be the greater, neither will I, or any other that feareth God, in that point excuse them, but pray to God (if there be any such) that these odious reports spread upon them, may be a means to put them in remembrance of their duty, and to amend. But undoubtedly (good christians) I speak it with my heart, me thinketh I do foresee at hand those days, and that time, when GOD of his justice will both condignly reward our unthankful receiving of his Gospel, and contempt of his Ministers, and also give to them just occasion to declare unto their adversaries and evil speakers, that they are not such bondslaves of the world, nor be so lead away captive with the lusts of the flesh, as they are defamed. Yea, I think, this cross of contempt, slander and reproach, that now is laid upon them, is God's fatherly admonition to warn them: and as it were a mean to prepare them to that day that is coming: which day undoubtedly will be a day of wrath, a day of trouble and heaviness, a day of utter destruction and misery, a dark & gloomy day, a cloudy and stormy day, a day of the trumpet & of the alarm against the strong cities. On that day will the Lord 
Soph 〈…〉. 1. 2.  search Jerusalem with Lanterns, and visit them which continue in their dregs, and say, Tush, the Lord will do no evil. Therefore their goods shall be spoiled, their houses shall be laid waste, they shall build gay houses, and not dwell in them, they shall plant vineyards, but not drink the wine thereof. In that day the Lord will visit the Princes, and kings Children, and all such as wear gay clothing, and all those that leap over the threshold so proudly, and fill their lords houses with robbery, and falsehood. On that day God will bring the people into such vexation, that they shall go about like blind men, and all because they have sinned against the Lord, and contemned his word. Wherefore, I most hearty pray unto God, that we altogether, both Prince and people, honourable and worshipful, ecclesiastical and lay persons, preachers and hearers, may join together in the faithful remembrance of that day, and to consider that it can not be far from us, and therefore that it is full time, and more than time, to turn unto God by hearty repentance, and faithful receiving of his word. For surely the sentences of the Prophets, of some men partially and affectionately applied to the Clergy and ministers only, do in right & true meaning touch us all, of all states and conditions. But I will return to my matter again.  
The testimony of Malachi used of some to like effect, as the other before, I have purposely left to this place: because it speaketh particularly of priests, and therefore will they have it more nighly to touch our bishops, etc. And now O ye Priests 
Malac. 2.  (saith the Prophet) this commandment is for you, etc. And a little after, making comparison between Levi and the priests of that time, The law of truth was in his mouth, and there was no iniquity found in his lips, he walked with me in peace and in equity, and he turned many from their iniquity: but ye have gone out of the way, ye have caused many to fall by the Law, ye have corrupted the covenant of Levi, saith the Lord of hosts: therefore have I made you despised, and vile before the people. These words of the prophet do so touch our Bishops and clergy men, if they be so evil as they are made, as all sentences wherein the Prophets blame the Priests of their time, do touch evil ministers of the Church: but how they either specially nip our bishops, as it is thought, or any thing pertain to the proof of the principal matter, or reproving of Preachers livings by Lands, I see not. In deed this sentence of Malachy might be rightly used against the pope & his prelate's, which neglecting the whole duty of God's ministers, both in preaching and living, stayed themselves upon the authority of Saint Peter, and of succession, as though the Spirit of God had been bound to their succession, though they taught and lived never so corruptly. For so indeed did these priests whom Malachi reproveth: they neglected the true worship of God, and yet would they be accounted his good and true priests, because they were of the tribe of Levi, with whom God had 
Nom. 25.  made his covenant, that he and his seed should have the office of the high priesthood for ever. But Malachi saith they have broken the covenant on their part.  
That our bishops and ministers do not challenge to hold by succession, it is most evident: their whole doctrine and preaching is contrary: they understand and teach, that neither they, nor any other can have God's favour so annexed and tied to them, but that, if they leave their duties by God's word prescribed, they must in his sight lose the pre-eminence of his ministers, and be subject to his wrath and punishment. They know, and declare to all men, that the covenant on the behalf of Levi, that is, on the behalf of the ministers of God to be performed, consisteth in these three branches: by preaching to teach the right way of salvation, and to set forth the true worship of God: to keep peace and quietness in the Church of God: and thirdly, by honest life to be example unto others.  
These branches of the covenant, if our bishops and preachers have corrupted and broken, they have to answer for it before God, and their punishment will be exceeding grievous.  
As for their doctrine, I am right sure, and (in the fear of GOD I speak it) will hazard my life to try it, that all their enemies shall never be able so to prove it, but that it shall be found sincere and true: so that I doubt not, but God himself will bear witness with them, as he did with Levi, that Truth is in their mouth, and (as touching their doctrine) no iniquity found in their lips. For they do both teach the truth according to the Scriptures, sincerely, and confound the errors of the Antichristian Church, learnedly and truly.  
They therefore that speak so much against them, may seem less to regard this part of their observing the covenant of Levi, than the duty of Christians requireth. But I trust, our merciful God will favourably consider it, and bear with some other their imperfections in them. I pray God we be not lighted into that time, that men have itching ears, and can like no preachers, but such as claw their affections, and feed their fantasies in vanities and new devices. The covenant of peace they keep also, living in unity and peace among themselves, and studying (so much as they can) by teaching, and by good order, to keep it among other. And that is no small cause of their misliking at this time, because they, being in some place of government, according to their duties strive to repress those, which by untemperate zeal seek to disturb the Church, and to give cause of faction and disorder, by altering things external in a settled and reformed state.  
As touching their lives and conversations according to the Law of God, (as before I have said) if I must judge according to that I know, I must think the best, because I know no ill. Though there be imperfections in some things: if men would charitably consider, in what time we live, and whose Messengers they are, and somewhat withal descend into their own bosoms, and lay their own duties before their eyes: I think surely they would judge of them more christianly than many do.  
Objection. But they will say, that according to the words of Malachi, God showeth his judgement against them for their wickedness, because he hath made them so contemptible, so vile and despised before all the people: for (say they) we may see how all men loath and disdain them.  
Answer. It must needs be true (I confess) that Malachi spoke of the Priests of his time: but I do not take it to be always an unfallible token of evil Priests and Ministers, or a certain sign of God's displeasure toward them, when the people do hate, disdain, and contemn them. I see more commonly in the Scriptures, that it is a token of unthankful, stubborn, and hard-hearted people, which smally regard the word of God, and therefore also mislike his ministers. Elias, Micheas, Amos, and other Prophets were smally esteemed, you know, among the Israelites. Esay, jeremy, Ezechiel, were even of as small credit and estimation among the jews. It may appear so to be, seeing Esay signified, that they lilled out their tongues, in mocking of him, and other of his time. And I am sure, you know the favour and entertainment that the Apostles had also among the same people. I trust than you will not say it was a token of naughty and corrupt Ministers, or of God's just judgement against them: for they were the right and true Prophets, Apostles, and Messengers of God, and yet were in great hatred and misliking of them that thought themselves to be the people of God.  
It may be surely, and in deed I think it to be very true, that God hath touched our bishops & Preachers with this scourge of ignominy and reproach, for their slackness and negligence in their office: And I pray God they may take this merciful warning, and shun his greater plagues. But I must say withal, as Christ sayeth of the Galileans, whose blood Pilate mixed with their sacrifice, and of them 
Luke 13.  upon whom the Tower of Siloe fell: Do you think, that they only are sinners? nay I say unto you, if you do not repent, you shall all taste of the same sharp justice. If God punish his Ministers, he will not suffer the other untouched. Now the time is come that the judgement beginneth 
1. Pet. 4.  at the house of God, and if God punish those that he sent with his word, what will he do to them that unthankfully receive his word?  
THAT this matter of Ecclesiastical men's livings 
Proofs out of the New Testament against the rich livings of Ministers.  may seem to be of great importance, and such in deed as God hath had much care of in all times: as before it hath been countenanced by the Law and Prophets, so must it now be drawn also through the whole course of the new Testament. Yea, whatsoever is used, either of Christ himself or of his Apostles, against covetousness, or the love and care of this world, and delight of this life: all that, either by fair means or foul, is brought into this fort, to batter and shake the lands and possessions of Bishops, and other of the Clergy.  
And first men are willed, to call to remembrance the example of Christ our Saviour, his birth, the state of his life, the choice of his apostles, & his perpetual doctrine, exhorting to poverty and contempt of the world. His parents (say they) were poor, and lived by an handy craft, descended of a stock and kindred grown altogether out of credit in the world: in steed of a princely chamber, borne in an Ox stall: wrapped in poor clothes, in steed of white and fine linen: laid in a crib for want of a rich cradle: and in place of worthy servitors, he had the presence of an Ox and an Ass. And that he might show himself to delight in poverty and contempt of the world, his nativity was first revealed unto poor Shepherds watching their flocks. As he was borne, so was he bred, in the poor and contemptible Town of Nazareth, out of the which Nathaniel thought nothing worthy credit could come: in which Town, as it may be thought, by the exercise of an handy craft, he lived in obedience of joseph, and of his Mother. Such as his birth and breeding was, such was the state of his living, when the full time of his dispensation came: for he was not borne to any Lands or possessions, neither had he any great wealth and riches to sustain himself, yea, not so much as an house to put his head in, but was maintained by the alms as it were, and by the charitable devotion of certain wealthy women of Galiley, and other godly persons. His Apostles that he chose to follow him, and to be the Ministers of his kingdom, he took not out of the state of Princes, noble men, or great and rich Lords, with Lands and dominions: but out of the poor state, and condition of fishers, tentmakers, and toulegatherers. And thus may we see our Lord and Christ altogether wrapped in poverty, and beset on every side with the base and contemptible state of the world.  
But to what purpose is all this alleged? Forsooth, that we may understand, that it is not lawful for such as be guides of the lords flock, to live in any other state, then in that the Lord gave example of: For whosoever seeketh Christ (say they) in other state and sort, than he gave example of, seeketh not Christ, but Antichrist and the pomp of the world So that the sense and effect of the reason is this: Christ was borne, bred, and lived in poverty, and chose unto him Apostles of poor condition: therefore bishops and Ministers of the church must have no Lands or possessions, but stay themselves in like poor state, as Christ and his Apostles did. I do not frame this argument (good Reader) of purpose to cavil, but to admonish thee of the principal state, and that considering the proof to be naked in itself, thou mayest the better judge of the strength thereof.  
Surely, I will henceforth cease to marvel at the wrested and violent interpretations that hermits, Monks and friars have made upon the scriptures, to justify and set forth their superstitious life of voluntary poverty and forsaking the world: seeing professors of the gospel, to maintain their new doctrines, take upon themselves the like liberty and boldness, in abusing the holy Scriptures and word of God: And yet surely it doth grieve me, and make my heart bleed to see it. What shall the adversary think of our dealing with the Scriptures? Surely, that we do in so earnest manner pull them from the interpretation of the Fathers & of the Church, to the end that by applying them according to our own fantasies, we may set forth and seem to justify to the world, what doctrine soever we shall think good ourselves: And so shall this be an occasion to discredit all the particular doctrines of the Gospel, which hitherto, as well this Church of England, as other churches reform have taught. But to understand the weight of this reason before used against the wealthy livings of our Clergy, we must try it by a right and just balance: that is, by the true meaning of the holy Ghost. First therefore, let us consider the causes of Christ's poverty, and of the choice of such Apostles, which in mine opinion are two: The one is 
The right cause of Christ's poverty and his Apostles.  the necessity of our redemption: the other is an example and just instruction set forth unto Christians. As touching the first, when the certain purpose of God had determined that his son should come into the world, to work the redemption of mankind, and his deliverance from sin: necessary it was for him to satisfy the justice of God, in sustaining all those difficulties and punishments, that were due to man for sin: that is to say, affliction, ignominy, reproach, contempt, poverty, and all worldly troubles and miseries, and last of all, death. This is that the Prophet Esay spoke of long before. He is despised and abhorred of men, he is such a man as 
Esay. 53.  hath good experience of sorrows and infirmities: we reckoned him so vile that we hid our faces from him. Howbeit he only hath taken our infirmities on him, and borne our pains. Yet we did judge him as though he were plagued and cast down of God. This is that humiliation and debasing of himself that Paul speaketh of, when he saith, He being in the form of God, thought it no 
Phil. 2.  robbery to be equal with God, but made himself of no reputation, taking on him the form of a servant, and made in the likeness of men, and found in figure as a man, he humbled himself, made obedient unto death, even to the death of the Cross. These places (good Christians) declare unto us, both the poverty and contemptible state of Christ here in earth, and also the very root and principal cause thereof: that is, the salvation of mankind. The son of God became the son of man, that he might make us the children of God: he was borne a weak and tender babe, that he might make us strong men in him: he was tied in swaddling bands, that he might lose and deliver us from the bonds of the frail and sinful flesh: he was wrapped in poor clouts, that with the garment of his innocency, he might hide our take dnes: he was borne & lived poorly, that he might make us rich & plentiful in him: he was a stranger in the world, & had not an house to put his head in, that he might purchase for us a city & heritage in heaven: he was borne under bondage, and paid tribute to Caesar, that he might deliver us from the tyranny of Hell: he was debased even to the company of bruit beasts, that he might bring us to the glorious company of Angels: he lay in hay in a Crib, that he might procure everlasting food for our souls: finally, he was accused of sin & put to most cruel death, that we being justified by his merit, might appear innocent in the sight of God. These be the sweet & comfortable cogitations that good christians should conceive upon the consideration of Christ's poor & base state in this life. For poverty in Christ was not so much for example of life, as to satisfy a punishment due to sin. Riches is the good blessing and gift of God: but poverty came in at the same door that death did, that is, by the disobedience of our first father. We may not therefore think with Monks & Friars, that poverty in itself is a more holy state of living, than wealth & riches is. But of that more hereafter. Now let us consider what manner of poverty this was in Christ. Christ was in himself exceeding rich, both as the son of God, & as the son of man. As God, he had all things common with his father. All things that my father hath 
john 16.  (saith he) are mine. And again. All thine are mine, and mine are thine. As touching his humanity, he is likewise 
john 17.  of great possessions. For his Father saith unto him, Desire of me, & I shall give thee the heathen for thine inheritance, & the uttermost parts of the earth for thy possession. 
Psalm. 2.  How happened it then, that Christ being in right Lord of so great possessions, became in the time of his dispensation, almost in the state of a beggar? certainly, quia ipse voluit, because he would himself. For he that filleth heaven & earth, was borne in an Ox stall in Bethleem: he that had all power in the whole world, was a banished person for a certain time in Egypt: he that feedeth with sustenance man & beast, foul & fish, partly by labour got his living, partly was fed with the liberality of other. He that provideth apparel foral things, hung naked upon the Cross: he that sitteth in heaven as his throne, & hath the earth for his footstool, at an other man's charge was buried and laid in a strange Sepulchre. Christ's poverty therefore was willing, not of any necessity of holiness, as I have said, but to bear that which for sin was due to us. Now, I pray you, mark the strength of the former reason. Christ, to sustain the punishment due to our sins, lived in great poverty & humility in this world: therefore bishops & ministers of the Church, of necessity, must live in poverty, and not have any wealthy livings, by lands or otherwise. I trust they that have care of their consciences, will not easily be led to any persuasion by such reasons. They will say, Christ did this also for our example. I grant, in some respect he did so: By his example he teacheth us humbleness and modesty, that we may not be loath to do those things, that he did, for the benefit & commodity of our Christian brother. If we so swell with pride, that in respect of our Nobleness, or birth, or great estate in the world, we disdain other, and think our poor neighbour doth us injury, if he in respect of Christian brotherhood require of us a benefit for his better relief: then is it time for us, to behold the Son of God lying poorly in a crib or manger, between beasts: who, although he were God eternal with his Father, and by his mother borne of the most noble family of many Kings and Prophets: yet for our sake he did so humble & debase himself, that he came in so poor and vile condition before men. Furthermore, Christ by his example, hath as it were consecrated poverty, trouble, misery, and affliction, that they may not be accounted tokens of the wrath of God, or such things as do hinder true piety & holiness, or let the salvation of our souls. For as man's nature doth abhor all afflictions: so chief do men think poverty and need, to be not only one of the greatest miseries that can happen to man, but also hateful to God himself. Thus we see men commonly to think of such, as are any way fallen into poverty & misery. Let job hereof be an example. In this cause also it is expedient for us to look upon our poor Christ, and to set him before our eyes, that we may both more patiently bear these things, when for God's cause they light upon us, and more charitably judge of other, whom God therewith toucheth: yea, it is good to teach us to pull down our bristles, when we wax proud of those gifts of plenty and riches, that God hath given us. Thus you see what profit the example of Christ's poverty bringeth: but I pray you, to whom is Christ an example? to bishops and Ministers only? did he live in poor & miserable state for Ministers only? did he die for their sins only? God forbidden. He was borne, he lived, he died for all mankind, and all faithful have the fruit of this his birth, his life, and his death. Therefore the example of Christ's life must stretch further than to Bishops and Ministers. It is a far truer argument to say, Christ lived a simple and poor life, while he was here on earth: therefore all Christians ought to live in the same manner that he did, then to apply the same only to Ministers and Ecclesiastical persons. Therefore I will all Christians to beware of this heretical and anabaptistical assertion:  
Whosoever seeketh Christ in other state and sort than he gave example of, seeketh not Christ, but Antichrist, and the pomp of the world.  
For if this sentence be applied to the example of the poor state of Christ, it is the very ground of anabaptistical community, and that none can be saved, but such as renounce all their goods & possessions. Albeit the example of Christ in this place be applied to Ministers only: yet in truth it appertaineth to all other faithful, as well to them. And if the Argument shallbe counted good now: hereafter, with as good likelihood, and far truer interpretation, it may be used against all that shall truly profess Christ. As touching that Christ chose so simple Apostles, and of so poor estate, Saint Paul showeth the reason and cause thereof. Brethren (saith he) 
1. Cor. 4.  you see your calling, how that not many wise men after the flesh, not many mighty, not many Noble are called: but God hath chosen the foolish things to confound the wise, and the weak things to confound the mighty, and unnoble things of the world, and things that are despised, God hath chosen, and things which are not, to bring to nought things that are, that no flesh should glory in his presence. If Christ in the entrance of his Kingdom, going about to subdue the world to his knowledge, should have used the sernice and ministery of Princes, Noblemen, great, wealthy, and rich men: or of such as hadbene wise, learned, and eloquent, and politic: the glory of his mighty conquest would have been attributed to the power and might, to the wealth and riches, to the wisdom and learning, to the eloquence and policy of those, which had been his ministers, and so the glory of God in that work of man's salvation, should have been diminished. Therefore God, to show his power in heavenly things, overthwarted the wisdom of the world, and chose his Apostles poor, unnoble, simple, unlearned, without eloquence, far from the cunning, wisdom, and policy of the world, & by them and by their preaching in few years wan the whole world to his knowledge, and defaced the kingdom of Satan, consisting in superstition, idolatry, and wickedness. And indeed, this order of Gods working by these poor and unlearned men, prevailed against all the Nobility, the honour, the power, the might, the wisdom, the policy, learning, the eloquence of the world, so that it might be truly said, Non est potentia, non est prudentia, non est consilium adversus Dominum. But what hereof is to be concluded to this purpose? forsooth, that as Christ thought it fittest to choose only poor men to his Apostles, and sent them abroad without any stay of Lining in the world: so he thinketh it meetest, that his Ministers in his Church in all times and places should be in poor estate, and not to have any wealth or riches.  
It is good to consider this reason also, that you be not more led with it, than the weight & force of it requireth. The office of the Apostles was, to go from Country to Country, from place to place, to plant Churches unto God, so that they could not have any certain stay of Living: It is not therefore like reason, that in a settled Church where the Gospel is received, the Ministers and Preachers thereof may have no certain form of Living appointed them, either by land or otherwise. As Christ chose his Apostles poor, so he chose them simple, and unlearned, without eloquence, or any kind of knowledge, that his glory thereby might the more be set forth: Shall we therefore infer thereupon, that it is fittest always for the Ministers of the Church, to be simple, without learning, eloquence, and knowledge? It is well known that the Anabaptists, and some other fanatical spirits troubling the reformed Churches beyond the seas, upon the same example of the Apostles have gathered, that learning and knowledge is not to be respected in the choice of Ministers: because God needeth no such helps to set forth his Gospel, yea they say that learning and eloquence are perilous instruments, to corrupt the simplicity of the Gospel, and to give countenance to error. Wherefore such persons do usually admit among them to the ministery handicrafts men, and such as challenge to themselves the spirit of God only, without further knowledge. But the godly, I doubt not, understand that all things neither can, nor aught to be like in the state of the Church beginning and under persecution, and in the Church settled and living in peace and quietness.  
The Ministers and Preachers of our church, beside the example of Christ and his Apostles living in poverty, are willed diligently to look into the perpetual doctrine, which Christ in all the Evangelists doth teach them, touching the state of their living, namely against riches, covetousness, the glory of the world, & care of this life. To this doctrine appertaineth that which Christ teacheth. Matt. 6. That they should not hoard up treasure for themselves 
Matth. 6. Luke 12.  upon earth, where thieves break through and steal them, but that they should lay up treasures in heaven etc. That they cannot serve two masters, God and Mammon: That they should not be careful for their life, what they should eat, what they should drink, or what apparel they should put on: but cast all their care upon God, and seek his kingdom, and the righteousness thereof, for that it is heathenish carefully to seek after those other things, which God of himself will plentifully cast upon his: that riches, and the pleasures and cares of this life, are resembled to thorns which 
Matth. 13.  choke up the good seed of God's word, and make that it cannot prosper: That it is as unpossible for a 
Mar. 4. Luk. 8. Matth. 19  rich man to enter into the kingdom of God, as for a Camel to go thorough the eye of a needle: That he crieth out, woe to them that are full, for they shall be hungry: 
Luk. 6. Luk. 12.  and to them that be rich, because they have already their comfort and consolation: yea, he willeth them to sell all that they have, and give unto the poor, with a number of other places: wherein he instructing his Disciples & followers, utterly willeth them to renounce this world and the treasures thereof. Whereupon it is thought it may be very well concluded, that the Ministers of the Church may not have any wealthy livings, and especially by lands and lordships: and therefore that our Bishops be not the true followers of Christ, but walk in the steps of Antichrist. Surely our Saviour Christ did see, that as the perpetual enemy of mankind did continually seek by all ways to draw men from God: so he did not use any mean more commonly, then by honour, glory, riches and wealth. And therefore when he saw that Christ could not by other temptations be overcome, he assaulted him with ambition and desire of principality, honour, and lordship. This temptation is therefore the more dangerous, because man's corrupt nature is of itself greatly inclined to the love of the world & earthly pleasures. Wherefore I cannot deny, but that our careful & loving saviour did often & in many places warn his disciples, and by them all us, to beware of this working of Satan, and so much as they could, to shun his snares. But shall we think therefore, that he condemneth principality, lordship, dominion, wealth, riches, lands, in them that be his true and faithful followers? No surely: for that is the full ground of the Anabaptists doctrine, to be shunned of alright christians. And yet before I begin to answer this, I must needs protest it is a queisie & dangerous matter, to speak of wealth and riches of the world, for fear of mistaking, either on the one part, or on the other. For whatsoever a man shall say in that case, among the ungodly will be drawn according to their private affections.  
The rich, when they hear the possession of riches & the right use of them defended, by and by if God's special grace stay them not, wax more confident and secure, and with contempt & disdain of other, think themselves free masters and Lords of God's gifts, to use them even at their own pleasure, & to the fulfilling of their own fleshly fantasies. On the contrary part, when they that be poor & destitute of those gifts, shall hear the rich blamed for the abuse of their wealth, & signification given, that whatsoever is above the sufficient maintenance of their own state, is due unto the poor: they also as rashly enter into judgement, & condemn all rich men as covetous, as griedy gatherers, as thieves & extortioners, & cruel detainers of that which by God's law is due to others. Some there be also, that think all use and administration of riches to be dangerous, & to bring no small hindrance to the salvation of men's souls. Unto which persuasion, the fanatical spirits of the Anabaptists add more difficulty, not only taking away all possession & property, and allowing a Platonical community of all things: but also denying superiority, and Lordship and dominion, and bringing in a general equality, most dangerous to the society of man. Wherefore, it behoveth me so to speak of riches and possessions, that (so near as I can) none of these offences may be justly taken.  
First therefore to begin, we may not think that Christ in them that be his, condemneth either the possession or the right use of Lordship, dominion, lands, riches, money & such like: for they are the good gifts of God, wherewith he blesseth his people, as the whole course of the scriptures declare. The blessing of 
Pro. 10.  the Lord (saith Solomon) maketh rich, and bringeth no sorrow of heart with it. Blessed is the man (saith David) that 
Psal. 112.  feareth the Lord etc. his seed shall be mighty upon earth, the generation of the faithful shall be blessed, riches and plenteousness shall be in his house etc. And again, His horn shall be exalted with honour: the ungodly shall see it, and it shall grieve them. Therefore we see many of the good Saints of God, that have been endued with great riches & possessions, as Abraham the Father of the faithful, job, joseph, David, Solomon, Daniel. And in the new Testament, Nicodemus, joseph of Arimathea, Lazarus of Bethania, Mary Magdalene, Sergius Paulus Proconsul of Cypress, the Centurion, and many other. We may not think therefore, that Christ condemneth the gifts and blessings of God, or the use of them, in his servants. And that the truth taken out of the Scriptures may be of more authority with you, I will let you understand it by the words of the ancient & learned Fathers: so shall you perceive, it is not my interpretation, but theirs. And first Hieroms. joseph, which both in poverty and riches, gave 
Hierom. ad Saluinam.  trial of his virtues, and was both a servant and a master, teacheth us the freedom of the mind. Was he not next unto Pharaoh, adorned in royal furniture? & yet was he so beloved of God, that above all the patriarchs, he was a Father of two Tribes. Daniel, and the three young men, had such rule over the power and riches of Babylon, that in apparel they served Nabuchodonosor, but in mind they served God. Mardocheus and Hester, in the midst of their purple, silk, and precious jewels, overcame pride with humility, and were of such worthiness, that they being Captives, bare rule over Conquerors. My speech tendeth to this end, that I may declare that this young man that I speak of, had kindred of royal blood, abundance of riches, and ornaments of honour and power, as matter and instruments of virtue unto him. S. Augustine disputeth this question, 
Epist. 89.  writing to hilarius, Thou writest unto me, (sayeth he) that some say, that a rich man remaining in his wealth, cannot enter into the kingdom of God, unless that he sell all that he hath, and that it shall not profit, though in his wealth he keep the commandments of God. Our fathers, Abraham, Isaac and jaacob, understood not this reasoning: for they all had no small riches, as the holy Scriptures witness, etc.  
And lest that some might say, that those holy men were under the old Testament, and understood not the perfect law that Christ giveth, when he sayeth, 
Matt. 19  Go & sell all that thou hast, and give it unto the poor, and thou shalt have treasure in heaven, the same Augustine addeth, If they will say so; they may speak with some reason: but let them hear the whole, let them mark the whole: they may not in one part open their ears, and in an other part stop them. He spoke that to one that asked him, What shall I do to obtain everlasting life? and Christ's answer is not, If thou wilt obtain everlasting life, sell all that thou hast: but, if thou wilt have everlasting life, keep the Commandemements, etc. And a little after, our good Master doth make a distinction between the keeping of the Commandments, and that other rule of perfectness. For in the one part he said, If thou wilt enter into life, keep the Commandments: And in the other he said, If thou wilt be perfect, sell all thou hast, and come and follow me. How therefore can we deny, that rich men, although they have not the perfection, shall come into everlasting life, if they keep the commandments, and give, that it may be given unto them? And in the end he concludeth his reason in this manner, after he hath spoken of the uncharitable mind of the rich glutton. This pride (sayeth he) wherewith this rich man did contemn the poor Lazarus lying before his gates, and that trust that he did put in his riches, whereby he thought himself a blessed man, because of his purple, silk, and sumptuous feasts, did bring him to the torments of hell, and not his riches. By which words of Augustine, it may appear, it is not riches, Lands and possessions, that GOD condemneth in his servants, but the evil use of them. Wherefore the same Augustine sayeth, When the Lord had said, It is easier for a Camel 
Psal 51.  to pass thorough the eye of a needle, then for a rich man to enter into the kingdom of God: and the Apostles marveling thereat, answered, Who then can be saved? What respected they I pray you? surely, non facultates, sed cupiditates: not great substance, but greedy desire of them.  
Immediately he showeth, that rich Abraham had pre-eminence in heaven, before poor Lazarus, Read the Scriptures, (saith he) and thou shalt find rich Abraham, that thou mayest know, it is not riches that is punished. Abraham had great store of gold, silver, cattle and household. He was rich, and yet was poor Lazarus brought into his bosom: the poor man in the bosom of the rich, or rather both rich before God, and both poor in spirit etc. Mark this, that you do not commonly blame rich men, or put trust in poor estate. For if a man should not put his trust in riches, much less in poverty. To the like effect speaketh Jerome, Is it evil to have riches justly gotten, so that a man give thanks to God that gave them? No, but evil it is to put a man's trust in riches. For in another Psalm it is said, Ifriches come unto thee, set not thine heart upon them. A man may have riches for his necessity, but he may not possess them to delight in them. Well therefore saith chrysostom, As I have said, wine 
Homil. 2. add popul. Antioch.  is not ill, but drunkenness is ill: so say I, riches are not ill, but covetousness is ill. A rich man is one thing, and a covetous man is another. A covetous man cannot be a rich man. 
Homil. 13. add popul. Antioch.  And to the same meaning in an other place: Let us not falsely accuse either riches or poverty: for both riches and poverty are such, as, if we will ourselves, bring instruments of virtue. Let us therefore so frame ourselves, that we judge not so, as we may seem to blame God's gifts, but the evil affections of men. The same chrysostom, Riches 
Homil. ad popul. Antioch. 58.  (saith he) killeth not: but to be a slave to riches, killeth, and to love covetousness. And again, the rich glutton was punished, not because he was rich, but because he wanted mercy. For it may be, that one having riches, joined with mercy, may attain to all goodness. By these testimonies of the ancient learned Fathers, grounded upon the examples and doctrine of the Scriptures, you may perceive, that riches are the good gift and blessing of God: that the Saints of God have used and enjoyed them: that wealth & possessions of themselves are not hinderous to piety & godliness, but rather instruments of virtue and means to come to heaven: that God doth not condemn them in his servants: that it is not a man void of lands and possession, but a heart void of covetousness that Christ desireth: that it is not riches, but the sinful affections of men that he reproveth. How then can it be proved by Christ's doctrine, that any state of his disciples or faithful servants and followers, ought not to have lands, possessions, or ample and large livings? or that they be by his word so expressly prohibited, that neither Prince may suffer it without danger, nor faithful Minister with good conscience enjoy them? Let us somewhat better consider the particular places of this doctrine of Christ, whereon this assertion is grounded. Where Christ saith, Hoard not up treasures for yourselves on earth, 
Matth. 6.  he saith not, you shall have no treasures. To have treasures, and to hoard treasures, be diverse. He that hoardeth up treasures, showeth that he hath a careful mind to keep them: but a man may possess treasures, and yet with free heart be willing to employ them to godly purposes: like as job did, who had his riches always ready to pleasure other. When Christ affirmeth, that where a man's treasure is, there is his heart: by treasure, he meaneth not the possession of riches simply, but he meaneth that, wherein a man reposeth his chief treasure and felicity to consist. And in deed it can not be, but that he that esteemeth his chief felicity in any thing, doth set his heart also upon it. He that setteth his felicity in honour and dignity, hath his heart possessed with ambition. He that thinketh it to be in worldly pleasure, hath his whole mind on playing, banqueting, feasting and riot. He that reposeth his felicity in building, giveth over his cogitations unto that. So he that judgeth his blessedness in this life to be in possession of riches & lands, undoubtedly can not but have his heart fastened upon them. And seeing that God challengeth unto himself all our whole heart, and our whole soul and mind, they that so do, must needs offend God most grievously, & make of their riches their God, and so as S. Paul saith, become very idolaters. Therefore if either Ecclesiastical persons, or lay men, do so set their minds on riches, this place nighly toucheth them. When Christ saith, No man can serve two masters; etc. and ye cannot serve God and Mammon, Mark, I pray you, that he saith not: No man can serve God & get riches. For godly men both have before time, & now may get lands & riches, procured either by heritage or by gift, or by any other lawful means. Consider the Patriarch jacob: who passed 
Gene. 32.  jordane only with a staff in his hand, & in the time of his living in a strange Country gate so great riches, as he returned with two great companies of servants & cattle. And yet undoubtedly this Patriarch was a good Christian, being saved by the same religion that his grandfather Abraham was, the father of the faithful, who with rejoicing saw the day of Christ. Neither doth Christ say, No man can serve God and possess riches. For as it is said before, Abraham, job, and joseph, possessed great wealth & riches, and yet undoubtedly, truly, and sincerely served God. Riches are the blessings of God, neither may any more rightly or with better title possess them, than the good and faithful servants of God. What saith Christ then? forsooth, No man can serve two masters: or No man can serve God and Mammon. Getting or possessing is one thing, & serving is another. Serving presupposeth a mastership or dominion in him that is served. He that serveth riches, acknowledgeth them to be his Lord and Master. Servitude or bondage hath this condition, that he wholly obey his master: that night and day he do nothing but that pleaseth his master: that he shall be contented to have the displeasure of all other, so that he may have the good will of his master: Finally, whatsoever a servant doth, what labour soever he taketh, whatsoever by his pains he getteth, he doth it to the use & behalf of his master. Whosoever is such a bondslave to riches, is a traitor revolted from God, neither can it be possible for him to serve God. Such a serving of Mammon it is that Christ in this place rebuketh, with which service, the service of God cannot be joined.  
But it were great rashness to think all that possess lands, lordships, and riches, of necessity to be subject to this slavish service of Mammon, as some men uncharitably judge of the Bishops and Clergy of England. joseph of Arimathea was a rich man, and yet in time of great peril did more service to Christ, than all his poor Apostles which had so little to lose. It is written in the Evangelists, When Even was come, there came a rich man from Arimathea 
Matth. 27.  named joseph, which also himself was jesus his disciple. He went to Pilate and begged the body of jesus. Then Pilate commanded the body to be delivered, and when joseph had taken the body, he wrapped it in a clean linen cloth, and laid him in a new tomb etc. Consider the circumstances of the history: weigh the danger of the time: call to remembrance how many things might have hindered, and stayed joseph from this doing, and you shall perceive that possession of lands and riches, may be joined with a free & faithful service, yea, oftentimes more faithful, than poverty and base estate in the world. Good Christians therefore may not condemn as slaves & servants to Antichrist, all such as have lands & possessions. Experience in England God be thanked) hath taught, when a number of poor Priests & Ministers revolted from Christ to the Mammon their Mass, that many which had the greatest livings in this land, were most ready not only to be banished their country, but also to shed their blood, and give their lives to serve faithfully their Lord and master Christ: and I doubt not, will do again, if ever God give the occasion. judge therefore more charitably of your Ministers & Preachers, (O ye English professors) which have seen these things with your eyes, & know not how soon, to the sorrow of your own hearts, ye may see the same again. But they which at this day mislike the state of bishops, & do write or speak against them, are those persons, which in the time of affliction, either were not borne, or else were very young, & therefore have no sense of that temptation, which that persecution did then bring. As God of his goodness granteth us now some halcyon days: so I beseech him against that day, to give us the grace of his mighty spirit, so that we may have the like constancy.  
It is further alleged out of Christ's doctrine, that when he answered the Pharisees, Mat. 22. he giveth a 
Matt. 22.  plain commandment, that lands and possesions should be at the pleasure of the Prince, & that Ministers of the church ought to give them up unto him. For this he saith, Give to Caesar that which is Caesar's, and to God, that is Gods: But (say they) all temporal lands are Caesar's, therefore they ought to give them unto Caesar: and our Caesar is our gracious Prince and Sovereign.  
Truly it would make any Christian heart to lament in these days, to see Gods holy word so miserably drawn, racked, and pulled in sunder from the true meaning thereof. If the bishops, and other of the Clergy of England did grudge or murmur to have their lands and livings to be tributary to the Prince, and subject to all taxes and services, that by the laws of this Realm may be, either to the maintenance of her person, or to the defence of our country: Or if they did challenge such an immunity or exemption from the authority of the Prince, as the Pope and his Clergy did: Or if they did find themselves grieved to be punished by the Prince for the breach of her Laws, as the Donatists in old time did, and some now in our age do: If they were such enemies to Princes and Governors, as they would exempt them out of the state of true christianity, & of the Church of God, and make them only to serve their turn in evil affairs: then in deed did this place make strongly against them. But I trust the Clergy of England, are with all good men out of the suspicion of these points. They are as willing and ready at all times to be contributary, as any other subjects are: they claim no exemption from her authority: they willingly submit themselves to her correction: they humbly acknowledge their obedience in all things, that any Christian Prince may require: and this do they principally for conscience sake, because it is the ordinance and commandment of God: but much moved thereto also, as men, in consideration of their ownestate, which next under God dependeth of her majesty. Seeing therefore the hand of God hath more straightly bound them unto her, than other common subjects: I doubt not, but she willingly hath, and shall have all duties of obedience at their hands, that any Christian subjects by the word of God are bound unto. Neither are they in any fear that her Majesty will press them to any thing, which shall not stand with the glory of God, and furtherance of the Gospel. But how these words of Christ before mentioned, do command them presently to yield up into her majesties hands such lands & possessions, as by the grant of her goodness, & by the law of this realm they now enjoy, indeed I see not. If such a Prince shall come (as I trust in my days never to see) that shall put them to this choice, either to forego their lands & livings, or to lose the free course of the Gospel: it is before declared, what their duty is to do therein. And I doubt not, but in the late time of persecution, there were many of them that would have been glad with all the veins in their hearts, by that choice to have enjoyed in this Realm the freedom of their consciences, though they had been put to as poor estate, as possibly men might have lived in. But how that christian princes are warranted, either by this place of the gospel, or by any part of the word of God, so hardly to deal with the state of the ministry, I have not as yet learned, though it be in these days by some boldly affirmed. Amb. hath a worthy saying, wherein he plainly noteth both what a christian prince may do in these things that appertain unto the Church, and how a godly bishop should in that case behave himself. When it was proposed unto me (saith he) that I should deliver 
Epist. lib. 5. in Orat. contra Auxentium.  the plate or vessel of the church, I made this answer: If there were any thing required that was my own, either land, house, gold or silver being of my own private right, that I would willingly deliver it: but that I could not pull any thing from the Church of God. And moreover I said, that in so doing I had regard to the emperors safety, because it was not profitable either for me to deliver it, or for him to receive it. Let him receive the words of a free Minister of God. If he will do that is for his own safety, let him forbear to do Christ injury. By these words ye may perceive, both that Ambrose would not deliver the church goods, nor that he thought it safe for the Emperor to require it. The meaning of Christ is in those words, to teach his to put a difference between the duty that they own to the Prince, & that they own to God: and to declare, that within their due bounds, they may both stand together. Therefore they that will rightly follow Christ in this doctrine, must consider, in what consisteth the duty towards a Prince or Magistrate, and wherein resteth our duty towards God. We own to the Prince, honour, fear, and obedience: obedience (I say) in all those things that are not against the word of God and his commandments. Those things that God commandeth, a Christian Prince cannot forbid: Those things that God forbiddeth, no Prince hath authority to command. But such things as be external, and by God's word left in different, the Prince by his authority may so by law dispose, either in commanding, or forbidding, as in wisdom & discretion he shall think to make most to the glory of God, and to the good and safe state of his people. Among these things external, I think lands, goods, and possessions to be, and therefore that the same aught to be subject to tax and tribute in such sort, as the laws & state of the country requireth: yea, and if there shall happen in any country a magistrate, which by violence and extortion shall wrest more unto him of the lands and substance of the people, than law and right requireth: I see no cause warranted by God's word, that the inferior subjects can rebel, or resist the Prince therein, but that they shall evidently show themselves to resist the ordinance of God. For they have not the sword of correction committed into their hand, and oftentimes God by evil Princes correcteth the sins of the people. Wherefore, if subjects resist the hard dealings even of evil Magistrates, they do in that respect strive against God himself, who will not suffer it unpunished. Wherefore jeremy willeth the jews to submit 
jerem. 28.  themselves to the obedience of Nabuchodonosor, a wicked and cruel king: and Baruch teacheth them 
Baruc. 1.  to pray for the good estate of the said Nabuchodonosor and his nephew Balthasar. And Saint Peter and 
1. Pet. 1. Rom. 13. 1. Tim. 2.  Saint Paul, will Christian subjects not only to be obedient to the heathen tyrants, which were in their time, as Nero, and such other, but also to make most humble and hearty prayers for them, that his people might live under them a quiet and peaceable life, with all godliness and honesty. Tertullian also showeth the same to have been 
Tertull. ad Scapulam.  the practice of the primitive Church, even toward the enemies and cruel persecutors of the faith of Christ.  
A Christian (saith he) is enemy to none, and least of all to the Emperor, whom he knowing to be ordained of God, must of necessity love, reverence, and honour, and wish to be in safety together with the whole Roman Empire. And again, We pray for all Emperors, that God would grant unto them long life, prosperous reign, strong armies, 
Tertul. Apolog.  faithful Counsel, obedient Subjects. etc.  
We may learn then by this, that Christian duty of a subject consisteth in loving, in reverencing, in obeying the Prince and Magistrate in all things, that lawfully he commandeth: and in those things that he commandeth unlawfully, not by violence to resist him, though the same touch our goods, our lands, yea and our life also. As touching our duty toward God, we own unto him ourselves wholly, both body and soul, and all things and parts to the same appertaining, according to that his Law requireth, Thou shalt love God with all thy heart, with all thy soul, with all thy mind, and with thy whole power. For we are his creatures, and he is our Lord and maker. But forasmuch as Princes, Magistrates, Rulers, Parents, Masters, and all superiors, have a portion of God's authority over us, as his officers and Lieutenants in their callings: therefore God doth permit unto them some part also of his honour, but so far, and in such things, and such manner as before is declared, retaining unto himself our faith and religion, with all the parts of his divine worship consisting in Spirit and in truth, the calling upon his blessed name, the confession of his holy truth, and the obedience of his moral Law: which things he doth not make subject to any Prince's authority. And if any Prince or Magistrate by violence and cruelty shall break into the bounds of our duty towards God, I say not that private subjects may by violence resist it: but surely they may not obey it, but rather yield into his hands, goods, lands, country, and life too. For so did the Prophet Daniel: so did the young men his companions: so did the whole number of the martyrs of God, by whom the Church of Christ increased as Augustine saith, Non resistendo 
August de Agon. Chri.  sed perferendo, not by resisting but by suffering. And Jerome: The Church of Christ was founded by 
Hierom ad Theophil.  suffering reproach, by persecutions it increased, by martyrdoms it was crowned. To this end, saith Tertullian also, Semen evangelii Sanguis Martyrum. This is the true doctrine of the words of Christ before mentioned, by which we are taught to put a difference between our duty towards God, and that we own toward the Prince, yielding to each that which is his: A doctrine most profitable and necessary to all Christian Churches and common weals. But who can gather of this, that the Ministers of the Church of Christ, living under a Christian Prince favouring and defending the Gospel, must of necessity give up into the Prince's hands those lands and possessions, which by the grant of the same Prince and the Law of the Land is assigned unto them? For if the land be Caesar's and therefore must be delivered to Caesar: then are all goods, Caesars, and must be also yielded into his hands.  
God save us from Princes that will use like violence and tyranny toward our Lands, goods, and bodies, as these men use to the word of God. I have not as yet noted unto you (good Christians) the very ground of this corrupt interpretation of the doctrine of Christ, and the mischief that is hid under it. I pray you therefore consider, to whom doth Christ speak in all those places of his doctrine before mentioned? Whom doth he teach? whom doth he instruct, that they should not hoard up treasure upon earth? that they may not serve God and Mammon? that they may not be careful what to eat and what to drink? that they must sell all that they have and follow him? that they must renounce all that they have if they will be his true Disciples? And lastly that they must yield to Caesar that which is Caesar's? Are these things spoken to Ministers only? doth Christ's doctrine pertain to Bishops and Ministers only? Is it his will that they only should follow his godly instructions and commandments? Then of likelihood, as he came only to teach Ministers, and to be example of life to them alone: so he came to save Ministers only. But what a wicked vanity were it so to speak or think?  
Now if Christ's doctrine be general to all the faithful, as in deed it is: (that being the true interpretation that they would have to be) it must of necessity follow, that no true Christian can keep lands and possessions, nor abide in any wealthy or rich estate: which is the very ground of the Anabaptists doctrine, as all learned men do know. In so much, that all the famous men, that in this our age have expounded the Scriptures, or written against the Anabaptistes, do note, that by this interpretation of the speeches of Christ before mentioned, they do ground their community, and taking away of propriety and possession of goods, with sundry like other doctrines. We may see therefore, & it is time to take heed of it, how sathan, under pretences seeketh to thrust the spirit of the Anabaptists, & the grounds of their learning into this church of England. The inconvenience then of this kind of reasoning is, either, that these sentences of the gospel touch bishops and ministers only, and all other are left free, which is a very great absurdity: or else that the same doctrine gathered out of these places in the same sense that they use, doth belong to all christians, which with the Anabaptists taketh away all propriety & possessions of lands & goods, & (as I have before said) bringeth in a Platonical community. I say not, that they which use these places do mean it: but surely that inconvenience & danger followeth upon it. Therefore, they that have any fear of God, aught to take heed, that their immoderate stomach & affections against bishops & other ministers, do not overmuch blind them, & carry them away, either to the affirming, or to the maintening of corrupt and dangerous doctrines, both to the Church and commonwealth. If this their doctrine spread in libels, shall once become familiar unto the common people of this Realm: it may happily breed such a scab and dangerous sore, as all the cunning in this land will scant be able to heal it. God send grace, that heed may be taken thereof in time.  
They will say (I know) That this is but a shift of Logic that the false sophisters the bishops do use to turn the matter from themselves, when they say, that this doctrine of Christ pertaineth to all Christians, aswell as to them: & will ask me how they will avoid those plain & evident words that Christ speaketh to his Apostles and disciples only, when he sendeth them abroad two and two, to preach the kingdom of God. This (say they) doth belong to Ministers and Preachers only.  
As ye go, preach, saying, that the kingdom of heaven is 
Matth. 10.  at hand: heal the sick, cleanse the lepers, raise the dead, cast out devils, freely ye have received, and freely give you. Possess 
Mar. 3.  not gold nor silver, nor money in your purses, nor scrip 
Luke 9  toward your journey, neither two coats, neither shoes, nor yet a staff, For the workman is worthy of his meat. These words, I must confess, do not appertain generally to all christians, no more do they generally to all ministers & preachers of all times & places. Is it evil in itself to have gold or silver? or to have a staff on the way to walk with? or to wear shoes to save his feet in journeying? I think there is no christian that will so judge. Christ himself had a purse, wherein judas carried money for his provision, & he suffered certain rich women to go with him, & to minister to him & to his disciples. Peter also bare a sword, & aware sandals on his feet, when the Angel bade him put on his sandals. And Paul writing to Timothy, willeth him to bring his cloak with him, although undoubtedly he had an other garment before. We must consider then what it is that Christ in this place meaneth, seeing neither himself nor his Apostles did observe it according to the strictness of the letter.  
There be some that say these precepts be personal, and for a time only, not general or perpetual: for that which goeth before may seem to take away the continuance of these precepts, Go not in the way of the Gentiles, but to the lost sheep of the house of Israel. Which precept the Apostles at this time observed, but afterward they preached the gospel unto all the nations of the earth: so do they think, that Christ, for the time of this message only, commanded them to possess no gold nor silver, etc. & from thenceforth that this commandment was abrogated. This interpretation I cannot reject as evil, or not pertinent to the meaning of Christ. There be also some hypocrites, & Pope-holy persons, which will have these precepts perpetual, and build thereon friary & monkish superstition: They will not touch any money: They will wear no whole shoes: They will not have a staff to walk with, thinking that they show themselves the holy servants of God therein. To this interpretation very nighly cometh that, which these men use to prove, that bishops & preachers may have no lands nor possessions, nor riches, no nor money, further than will barely provide than meat, and drink, and cloth, & whatsoever is above, to be of superfluity. Some other think, that Christ in those words only compareth the Ambassadors of other princes with his: as if he had said, I send you forth to preach the kingdom of God: and the state of an ambassade or message doth require, that I should deliver unto you money, and all other like things convenient for this voyage, as Princes use to their ambassadors: but deceive not yourselves: the manner of this message is divers from such messages as civil princes use. In civil ambassades, great furniture (I know) is thought convenient: but this message of mine is such, as needeth no such matter to set it out. For the majesty of the thing itself, & the miracles that you shall work, shall sufficiently give authority unto it. This interpretation also I think not amiss: but in my opinion, & that by the judgement of some other learned men, also the true & simple meaning of Christ was, to teach his Apostles to put their trust & whole confidence upon the providence of God only, & for the better persuasion, would have them at this time to make trial thereof, and by experience to learn, that though they have nothing in the sight of the world to feed them, to help or to defend them: yet that he will so provide for them, if they continue in their vocation & calling faithfully, that they shall want nothing: yea, that the fowls of the air shall rather feed them than that they should lack sustenance. That this was Christ's meaning, it may appear in S. Luke, where he saith to his Apostles, When I sent you forth without wallet or scrip, or shoes, lacked you any thing? and they 
Luke 22.  said, No. Then said he unto them, But now he that hath a wallet, let him take it up, and he that hath none, let him sell his coat and buy a sword. The Apostles undoubtedly had great need of this instruction, and to be taught to put their whole trust in the providence of God, and to depend upon that only. For he did see that in the execution of their office they should be cast into all the difficulties of this world, which either Satan or his ministers were able to raise against them. This lesson is very necessary also for all other christians, but principally for the ministers & preachers of the Gospel, whensoever God for the profession & teaching of his truth shall cast them into the like difficulties. For if they do not rest upon that only, they shall find lands, possessions, power, authority, kindred, friendship, & all other helps of this world, to be but as a broken staff to lean unto.  
But what maketh this against that, that ministers of the Church in the calm times of quietness, may ●nioy the benefits and liberality of good and gracious Princes, whom he hath appointed as fosterers and nourishers of his Church and people, wherein soever those benefits of their liberality shallbe employed, be it lands, possessions, goods, money, or any other manner of provision?  
For further proof of this matter against the wealthy state of the Clergy, the example of S. Peter also is broughtin, who saith in the Acts to the poor ●ame man, Silver and gold have I none, etc. Lo (say 
Act. 3.  ●hey) S. Peter was a right Apostle, & was in so poor ●ase, that he had neither silver nor gold, no not so ●uch as he could bestow a mean relief upon a poor beggar. His example should our rich bishops and Preachers follow. And S. Paul to Timothy, Having food and raiment, we should therewith be content.  
Here we may learn (say they) what manner of living Ministers of the Church should have, that is, so much only, as will provide them meat, drink, and cloth: whatsoever is above, that is superfluity, & more than God's word requireth. Who seethe not (good Christians) whereat these men shoot, and what state of the ministery, this earnest zeal that now is pretended, would settle in this Church? that is, more miserable and worse provided for, than any other state of the land beside. Those hearts wherein is true devotion, and the right love of the Gospel, are rather over bountiful toward the Preachers thereof, then too sparing. For they are thus affected, that they think nothing too dear for them, yea, if it were possible, they would give their eyes unto them out of their heads, as Paul saith to the Galathians.  
What spirit this is therefore that would so hard lie pinch & wring the ministers of the church, it is evidently to be gathered. The principal purpose at the beginning was, to prove that the Ministers might not by the word of God enjoy any temporal lands: but now forsooth, through the goodness of their cause, in the vehemency of their reasoning, and fullness of their proof, it falleth out so, that Ministers may not have so much as any penny in their purse to provide them sustenance: but must live upon the charitable alms of the people, & content themselves with meat, drink, and apparel only, as the Apostles did. For they are no spiritual men (say they) that have temporal living. Yea, of the very tithes they ought to claim no more, then may serve them to meat, drink, & cloth. And if the same be denied them, they may not by law sue for it. For if their coat be taken from them, they should deliver their clokealso. 
Matth. 5.   
This doctrine doth very well justify the covetous and uncharitable dealings of many Parishioners, which partly by violence, partly by crafty means detain from the Ministers their portion of tithes appointed by the law. This doctrine giveth good countenance to corrupt patrons, who will not bestow their benefices, but by composition of a good part of the fruits to their own use & commodity. And when the living shall be worth 100 pounds by the year, they will ask, whether thirty or forty pounds be not a sufficient portion for the Parson? This dealing before time hath been accounted little better than sacrilege or simony: but now it may be thought (if this doctrine be good & allowable) that it is lawfully done, and according to the word of God: yea, and that the minister is a covetous worldling, and worthy great blame, that will not content himself with such a rate, as they willingly shall allow him. What care they which thus reason have, I will not say of the preaching of the gospel, but of the state of learning and knowledge in the Church of Christ, all men may evidently perceive. Either they judge, as I have before written at large, that men be Angels without corruption, and will follow the course of learning for conscience sake, though there be no hope of reward to allure them: or else they think, that God will miraculously give knowledge to such as he shall incline to the Ministry, as he did in the primitive Church to his Apostles, and other.  
As touching the example of Saint Peter, it is before declared, what cause Christ respected in the choosing of so poor Apostles, and leaving them in so base state and condition of life: that is, that the work of winning the whole world to the doctrine of salvation by so simple and poor instruments, as in the judgement of men they seemed, might be the greater glory to God, as Saint Paul saith: Especially seeing he did set them forth, and furnish them with the heavenly riches of his holy spirit, that is to say, extraordinary knowledge, rare gifts of virtue, and power to work miracles.  
But upon this extraordinary dealing of God in the founding of his church, to ground a general & perpetual rule, to bind the Ministers of all places & times, is such manner using the scriptures, as must needs breed great inconveniences among the people of God.  
As for the words of Saint Paul, there is no man I 
1. T●●. 6.  think, but that he may perceive they are spoken generally, and not to Ministers only, as they are i● this place applied. Remember the place: view the circumstances: consider what goeth before, and what cometh after, and you shall understand it to be true. For S. Paul there, speaketh to the same purpose, 
Matth. 6.  that Christ doth Matth. 6. when he willeth men not to be careful what to eat, what to drink, or what to put on, but that they should seek the kingdom of God and the righteousness thereof, and all other things should by the providence of God be cast unto them. So, I say, S. Paul exhorteth men not to be in love with the riches of this world, which they shall never carry away with them, that they should not practise wicked ways to gain, but accounted godliness their chief gain & commodity, holding themselves contented with those things that the necessity of nature requireth, that is, food, & apparel: For whatsoever is above that, may seem to be superfluous. This wholesome doctrine, the spirit of God in the scriptures doth often cast upon the consciences of Christians, as a necessary bridle, to stay the wicked affection of covetousness & greedy desire of the world, whereto the corruption of our nature is given. And yet he doth not condemn riches, or a more plentiful life, as evil in itself. It is the heart, the mind, and the affection, that God would have stayed and kept under in his obedience, and not the forbearing of the external creatures as before is at large declared. job in the mids of his greatest wealth had as poor and as contented a heart, as he that had a small living, and did no more exceed in gluttony, or other riotous excess, than he did, which had not a penny more than to provide meat, drink & cloth. This doctrine, as it doth generally pertain to all Christians: so I deny not, but it very nighly and chief ought to touch Preachers & ministers of the Church. Wherefore I must & do confess, that so much as our bishops and Clergy want of the performance hereof, they want of that perfection that by the word of God they should have. But how can it be proved hereby, that they may not have more ample or large allowance than shall suffice them for necessary food & apparel? In deed that contentation of mind they should have, whensoever God calleth them to that necessity, yea & when they be in their wealthiest state that any condition of a christian common weal doth give them, they ought not in those things to exceed, but to keep that moderation that godliness requireth: & whatsoever is above that, they are bound in conscience to see godly and honestly bestowed, or else they grievously offend God, and give evil example to other. This rule (as I have said) pertaineth in like manner to all christians: and therefore it can no more follow upon this, that the lands & livings of ministers must be taken from them, because it bringeth superfluity unto them, and more than the necessity of nature requireth, than you can conclude the same against all other Christians that have more ample lands and livings then will suffice them to the like purpose. As I have said before, so say I now again, If our bishops & other clergy men, employ the overplus of their large and plentiful livings unto evil and naughty uses, neither I nor any other can therein defend them.  
For the better understanding of my answer to these places, and of the imperfect manner of reasoning used by the adversary: it behoveth to consider, that God in his word layeth down a perfect measure of his justice, and an absolute rule of that life that Christians should lead. As for example, when he saith in the Law, Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, with all thy power, and thy neighbour as thyself: This commandment requireth, that all the parts & members of our soul inwardly, and our body & goods outwardly, should be bend and given over to the setting forth of the glory of God. Our heart is the root of our affections: therefore we are commanded to love or hate nothing, to fear or hope for nothing, to desire or shun nothing, not to be sorry for any thing, nor rejoice in any thing, but only in God & his glory. By our soul, is meant all the course of our life: our infancy, our young age, our middle age, & our old age. Wherefore in this it is required, that the whole time of our life, from the beginning of our birth to the hour of our death, should be employed to the service of God. Our mind comprehendeth our reason and understanding: so that by that branch, we are taught that our understanding, our reason, & all the cogitations of our mind should be occupied in nothing, but in the love of God. Our power noteth all the strength and senses of our body, and the ability of worldly substance and outward gifts of God. So that there is nothing appertaining to us, either inwardly, or outwardly, (as I have said) but God wholly requireth the same to his service: and if we do fail therein, we offend his justice, and want of that perfect rule of life that is prescribed unto us: Insomuch, that if the mercy of God in Christ our Saviour help not, we deserve for the same everlasting damnation. To the declaration of the latter part of this rule, that we should love our neighbour as ourself, appertaineth the doctrine of Christ, Matth. 5. that we should not so much as once be moved with anger toward our neighbour, that we should not look upon a woman to lust after her, that we should not only love our neighbour as ourself, but that we should love our enemies, bless them that curse us, do good to them that hate us, pray for them that persecute us, etc.  
As for our money, lands, goods, and possessions, we should have our minds so little given to them, and our hearts so smally set upon them, that we nothing at all should care for them further, then that they may be unto us, either instruments of virtue, or necessary helps of our frail life. Yea, there is nothing so nigh, nothing so dear unto us by Christ's rule, either eye, or hand, or foot, or whatsoever it be, but we should cut it off, and cast it from us, if it be a let or hindrance unto us to enter into the kingdom of God. Finally, our bodies being here in this vale of misery, our minds, and hearts and conversations should be in heaven: they that have wives, 
1. Cor. 7.  as though they had none: they that weep, as though they wept not: they that rejoice, as though they rejoiced not: they that buy, as though they possessed not: they that use this world, as though they used it not.  
To this rule of christian perfection, appertain all those sentences and exhortations of Christ & of his apostles, which before you have heard alleged, tending all to this end, to pull away the hearts of men from the love of riches and care of this world, that they may set the same wholly upon God. This rule is laid down not only for ministers of the church, as though they only were the servants of God, but also for all other faithful Christians, whom it bindeth as straightly as it doth the ministers. For it is a mark, unto which they both should direct their whole endeavours.  
They therefore that will apply this rule to some one state of men, and not to other, fall into like error as Monks & Friars did, dreaming a more strait order by God to be appointed to one, them to another. The Minister so much as he lacketh of this perfection, so much is he indebted and in danger unto God: And if he fly not to the mercy of God purchased by the merit of Christ to wash away that want & imperfection, undoubtedly there resteth nothing, but eternal damnation.  
Now, as I have said of the Minister, so must I say of all christians beside. Therefore out of this doctrine is no particular application to be made more to one state then to another, but only this, that ministers, because of their calling, should show themselves to come nearer to this mark, than other. Where the error in reasoning is, you may now by this perceive, which consisteth in two points. First, that the branches of the rule of christian perfection generally given to all, are applied only to ministers of the Church, as special precepts to bind them: And secondly, that the performing of this rule is more imputed (as the monks & friars did) to the outward refusing of God's creatures, than the bridling of the affections & humble contentation of the mind before God.  
By this corrupt manner of reasoning in these days, are framed sundry dangerous arguments against the state of the Ministry here now with us in England. As for example, Our Bishops and Ministers are evil men: they answer not the perfect rule, that is prescribed unto them by the word of God: therefore they should be deposed, their state altered, and their Lands and livings taken into the Prince's hands, or be otherwise employed as it shall be thought good.  
The danger of this argument will be easily perceived, if you apply the same to other states, as thus: Princes, Magistrates and noble men are evil, they do not fulfil that rule of right and perfect government that the word of God requireth: therefore pull them down, set other in their places, or alter their state clean.  
This is a seditious and perilous argument, especially when common and inferior subjects, not having authority, shall take upon them to be judges in such cases, as now they do against bishops.  
With this manner of reasoning (as I have before noted) the Devil filleth the heads and hearts of his troublesome instruments, when he intendeth to work mischief, either in the Church of God, or in the state of any common weal.  
This manner of arguments they always use, which for private respects, pretend general reformations or alterations in the state of a Church or country, wherein they live. Let the Bishops and Clergy of England have such judges and trial, as the word of God requireth, & ever hath been used in the Church of Christ: yea, or such as other states would think reasonable and indifferent for themselves in their calling: and then, on God's name, let them abide the hazard of the sentence either with them or against them, and the danger of such penalty as in justice and equity may be assigned. Another dangerous Argument is this: Bishops & Preachers by Christ are commanded not to be careful for the world, not to hoard up treasures in earth, yea to renounce all they have and follow Christ: therefore they ought not to have any lands or Lordships, or great & wealthy livings, but to be contented with meat, drink & cloth. etc. The hardness of this reason will be the better understanded, if the like be applied to some other persons.  
Noble men and gentlemen, if they will be right and true Christians, by God's word are commanded not to be careful for the world, not to hoard up riches here on the earth, yea to renounce all that they have, and follow Christ: therefore they may not have so great and ample livings more than other, but shall content themselves with such a moderate portion, as may tolerably maintain them, in seeing the administration of justice in their countries, and the refidue that now is spent in gaming and unnecessary pomp, and vanity of the world, to be employed to the maintenance of a great number of the Prince's subjects, and people of God, that are not able in mean estate to live. For in such case were the noble men and Gentlemen of the Israelites called Principes familiarum, the Princes and chief of each tribe and family among the people of God.  
A many of such factious and seditious arguments may in like manner be framed, more meet for rebels, then for good subjects or faithful christians, which I do in this place for good considerations omit. For if they should be so countenanced with particular allegations of the Scriptures, and furnished with such learning and examples of histories, as factious heads are able to devise: happily they would carry as much credit, and draw as a great number of followers and maintainers, as now the like dealing doth against the Clergy. I will not therefore tarry any longer in this point. I have set forth unto you an example or two nakedly and barely, to this end only, if it might be possible, to open the eyes of some, which seem in part to be blinded either with affection against bishops, or with a desire to work and bring to pass some special drift and purpose that they have devised: for what cause, it may be more easily by wise men conjectured, then safely by me laid down in writing.  
For the further examining of this matter, & that it may be the better understanded, whether ecclesiastical men may with safe consciences enjoy the state 
How Ministers were maintained from the beginning.  of their livings by lands or no, Let us briefly consider the condition of the Church, & how Ministers have been maintained from the beginning, even to this day. And here I must protest, that the Histories and writers, especially such as be of credit, are so imperfect in this point, as the truth must be gathered by conjecture of certain branches, rather than by any discourse in their writing.  
For the space of the first three hundred years after Christ, it is well known to all such as have looked into the Ecclesiastical Histories, that it was almost in continual persecution under heathen tyrants, which with all endeavour sought means to oppress Christian Religion, and the true professors thereof. Wherefore in all that time it was not possible for the church to have any settled state, by Lands or certain revenue to maintain the Ministers thereof: but they were sustained only by the liberal contribution of godly persons, collected at certain times for that and other like Christian uses.  
For Saint Cyprian signifieth, that to certain persons appointed to the office of readers, he distributed 
Lib. 4. epi 5.  the measure of gifts & distributions, as were assigned to the Priests. The Canons attributed to the Apostles, 
Canon 5.  make mention of oblations and first fruits to be brought home to the house of the bishop, beside such things as were offered in the Church. Origen somewhat more straightly seemeth to require the tenths and first fruits of such increase as Christians have by the blessing of God: his words be these. It is comely and profitable, that the first fruits should be offered to the Priests of the Gospel also, for so the Lord disposed, 
Hom. 11. in Numer.  that he that preacheth the Gospel, should live by the Gospel. And as this is good and comely: so contrariwise, it is evil and uncomely, that one that worshippeth God, and cometh into the Church, knowing that the Priests attend on the Altar, and serve the word of God, and ministry of the Church, should not offer unto the Priests the firstlings of those fruits that God giveth by bringing forth his sun and seasonable showers upon them. For such a soul seemeth not to to me to have any remembrance of God, or to think, that it is God that giveth those fruits.  
It may appear also, that even in this time the Church had certain houses allotted to their Bishops. For when Paulus Samosatenus after his deposition, would not departed out of the house that belonged to the Church, it was appointed by the authority of the Emperor Aurelius, that he should be 
Euseb Ecclesiast ●ist. lib. 7. cap. 30.  removed from it, and the house assigned unto him, to whom the bishops of Italy did agree in doctrine. Origen also mentioneth certain rents and revenues due to the Church. Many of us (saith he) have 
Orig. tract. in Matt. 31.  need of this warning, that we be both faithful, and also wise, ad dispensandos Ecclesiae redditus, to bestow the rents of the Church.  
And one Petrus de Natalibus writeth, that in the time of Urban bishop of Rome, about 226. years after Christ, the Church first began to possess lands toward the finding of the Ministers. Certain it is, that many godly disposed persons, notwithstanding they were letted by the cruelty of tyrants, even in that time gave large and ample gifts unto the Church, not only in money and plate, but as it is to be gathered, in revenue also. For Optatus Milevitanus 
Opt. lib. ●.  writeth, that Mensurius bishop of Carthage before Cecilianus, when he was sent for to the Emperor, fearing that he should return no more again, left in the custody of certain persons Ornamenta plurima & aurea & argentea, many ornaments of gold & silver. The restoring of which ornaments & jewels afterward, was one great occasion of the schism of the Donatists, as the same Optatus showeth. Wherefore it may appear, the Church was not in those days so poor & needy, as some men would have us think it was: though it were then under heathenish & cruel tyrants, with all extremity forbidding, that any persons should give either goods or lands to the relief of it. Sabellicus writeth, that in the time 
Ennead. 7. lib. 8.  of Maxentius the Emperor, one Lucina a noble and rich gentlewoman of Rome, appointed the Church of Rome to be heir unto all her substance & possessions. Which, when that cruel tyrant understood, he for the time banished her out of the city. But when Constantine that good & first Christian Emperor, undertook the defence & maintenance of Christian 
Lib. 1. de sacrosancto eccles.  religion, he not only liberally bestowed upon the Church himself, but by law made it free, to all that would give any thing unto the Church, were it in lands or otherwise. Which law Valentinianus, Theodosius, & other afterward confirmed, nor ever was it 
Lib. 16. Cod. Theod.  abridged but by julian the Apostata. A copy of one decree of Constantine is in Eusebius. Those things that 
Lib. 10. c. 5.  belong to the right of other, we will not only not to have retained, but plainly to be restored. Wherefore our will & pleasure is, that so soon as thou shalt receive these our letters, if there be any goods belonging to the Catholic Church of Christians, either in cities or other places, taken in possession by the citizens, or by any other, that the same presently be restored in like right, as before they had it. See therefore that all things, either houses, or gardens, or whatsoever, be with speed restored to the Church again. By this means, not only the Emperors themselves gave both lands & many other rich gifts, but also sundry other rich & godly persons. Constantine gave lands in the country 
sabel. Ennead. 7. lib 8.  about Sabine, and an house & a garden at Rome. The same Constan. out of the tribute of every city, gave a 
Sozom. lib. 1. cap. 8.  portion to the churches for the maintenance of their Ministers, & established them to continued as a Law for ever. Eusebius writeth, that beside many other benefits 
Euseb.. eccles. hist 10. ca 7  (as contribution of corn, building of Churches, etc.) he granted to all Ecclesiastical persons, free immunity of all services and taxes, saving only for their lands. For the lands of the Church were 
Lege tertia. Cod. de episc. & clericis.  subject to tribute, as other were, by an ordinance made by the sons of the forenamed Constantine. This may appear also by Ambrose, writing of the second Valentinian. If he require tribute, we deny it not: 
Lib. epist. 5. in orat. count Auxentium.  the lands of the Church do pay tribute. The church than had lands, and that a good while before Ambrose his time, which was about the year of our Lord three hundred sixty and eight. Yea, Ambrose himself lived by his own lands being Bishop. Therefore it may appear he did not think it to be against the word of God, for a Bishop or Minister of the Church to live upon the revenue of lands.  
After the time of Constantine, the wealth of the Church increased, as well in lands as other substance & provision, not only by the gifts of Emperors, Kings, and Queens, but partly also (as I have said) by the devotion of other godly persons, who oftentimes left to the use of the Church, either a 
Basil. epist. 140.  great part, or their whole substance and possessions, partly by the gift of bishops themselves, partly by other ecclesiastical people, which, because they were not married, nor had issue or heirs, were by order bound to leave unto the church, all their possessions, both lands & goods. Sometime also by the punishment of offenders. For it is read, that one Bassus a gentleman falsely accused Sixtus bishop of Rome, & when 
Platina. sabel. ennead. 8. lib. ●.  Sixtus had cleared himself in a synod of Bishops, Bassus, for his slanderous accusation, was banished, & his lands given unto the Church. The same Sixtus gave lands unto the Church himself also. Crescentius a noble man gave unto the Church of Rome all his substance, and a manor in Sicily called Argianum. Eudotia the Empress, wife to Theodosius, adorned 
Nieeph lib. 14. cap. 5.  the Bishop's house at Constantinople, & gave unto it a yearly revenue. By the counsel at beareth it may appear, the Church of Edessa had rents, manors, woods, & plate set with precious stones, etc. This state of wealth the church grew unto, not much more than in the space of one hundred years after it pleased God to give peace unto it from outward & Heathenish enemies: and yet in the mean time had it other tempests and bitter storms of adversity, that did more hinder devotion and godliness, than the bloody persecutions of the Emperors did: as namely the troubles raised by the Arian heretics, by the space of many years, & especially in Asia, Greece, and all the East parts of the world. And shortly thereupon followed the horrible invasion of the Goths, Vandals, Herules, & other barbarous people, which as swarms came out of the North parts, & with marvelous cruelty overwhelmed all the west Countries of Europe, to the great hindrance, danger, & unquietness of the Church of God. After these storms and tempests were somewhat overblown, the riches of the Church did very much increase, both in lands & otherwise, by such means as before I have rehearsed. And this generally I observe in all histories, & in all times, that the wealth thereof under christian princes was never diminished, but rather increased: nor ever did they murmur at it, or thought it too much, until the Pope challenged his usurped dominion, & did seek to bring the necks of Princes under his girdle, & to alter Empires, Kingdoms, & Principalities at his will and pleasure, saying, that he had Ius utriusque gladij, the power of both swords.  
Here (I know) some will say, that by mine own confession, I am fallen to acknowledge that botch that first bred Antichrist, and set him up into his throne above Kings and Princes, that is to say, the immoderate wealth of the Ecclesiastical men, which then did corrupt religion, and so, say they, doth it now with us. No, no (good Christians) they that so say, either are blinded with ignorance, or look into things with partial eyes, & seek rather a secret furthering of private purposes, them the knowledge of the true causes of that, whereof they speak. For they that will indifferently consider the states of times, & with true judgement weigh the circumstances of them, may easily discern, that it was not the wealth of the Clergy, but other causes of greater weight and importance, that set up Antichrist aloft in his throne, and wrought him the dominion of the church, which I pray God may be more carefully looked unto among us, than yet I perceive that they have been: especially if we mean so earnestly to keep away from us the return of his corruption, as many now would seem to do.  
The first cause that advanced Antichrist, was 
The true causes that set up Antichrist.  Schism and heresy in the Church, for the space of 200. years and more, together with the barbarous eruptions which before I spoke of. The second cause was, the general decay of learning, & especially of the knowledge of the Scriptures, and of the tongues. Thirdly, the usurpation of Ecclesiastical Discipline, practised against Emperors and Princes, by which he conquered more than by all other means. The helping causes to these principal, were these two: first, the negligence, the unskilfulness, the unworthiness of many emperors and governors, given over rather to wantonness and voluptuous pleasures, then to the care of their charge: and secondly, the superstitious devotion of the people, maintained by corrupt doctrine. But the grand cause of all causes was, the just judgement of God, for the general unthankfulness of the world, in receiving the knowledge of his gospel, which he sent among them.  
And this cause was universal in all estates and kinds of persons, as well ecclesiastical as other. The bishops and Ministers were given over to maintain factions and heretical doctrines: Princes looked more to their sensual pleasure, then to the godly government of their subjects: the people were bend wholly to superstition and wickedness of life, so that (a small number only excepted) none did study how in life and godly conversation, to frame themselves to the good & wholesome doctrine of the Gospel, which at the hand of many godly men, they at the beginning had received. Sundry of these or the like causes have we now also growing & increasing among us: and therefore have we great cause to fear the like just judgement of God, that either shall cast us again under the tyranny of Antichrist, or bring upon us some plague no less grievous than that is.  
Our ministers and Preachers break out to Schismatical factions and curious doctrines. The people, in steed of superstitious devotion, have conceived an heathenish contempt of Religion, and a disdainful loathing of the ministers thereof. Vice and wickedness overwhelmeth all states and conditions of men. None almost, unless it be some that God reserveth to his secret knowledge, study to show themselves thankful to God, and in life to express that, which in doctrine they will seem to approve. I pray God, that by abusing this long suffering of the Lord, we heap not up wrath for ourselves against the day of wrath. God hath dealt as mercifully with this land, as ever he did with any. I beseech him, that in time we may repent with Ninive, and turn to him in sackcloth and ashes, while he may be found, and while he stretcheth unto us the hand of his gracious goodness, lest when it is too late, and he hath turned his face from us, we cry unto him with vain groanings, and mourn with unprofitable sighings. He sent the light of his truth into this Realm, first in the time of King Henry the eight, and broke the power of Antichrist among us: but because he saw neither thankful receiving of the Gospel, nor any thing studied for by men generally, but the benefit of Abbey lands, and possessions, to enrich themselves: he by and by cut off the comfortable sweetness of his word, with the bitter savour of the six articles, and sharp persecution of them that professed true religion.  
His justice in deed could no longer abide the full ripeness of the superstition, idolatry, and wicked life of the Monks and Friars, and such other swarms of Antichristian impiety: but our unthankfulness deserved not to have the same turned to our benefit, nor the freedom of his Gospel to be continued among us to our further comfort.  
In the time of that gracious Prince king Edward the sixth, he gave us a larger taste of his word and a greater freedom of all points of sound & true christian doctrine, to our unestimable benefit, if we could have received it accordingly. But even then also, he perceived, that we sought not so much the increase of his glory, or to frame our lives according to our profession, as we did study under countenance of religion, by all means we could, to work again our own worldly benefit & commodity. And therefore did he the second time take from this realm his fatherly blessing, & cast upon us that heavy scourge of persecution, which immediately followed, keeping us under the rod of his correction by the space of certain years.  
Nevertheless, as a merciful Father, declaring that by his chastening he sought not our confusion but our amendment, even for the glory of his names sake only, beyond all hope & expectation, he showed us again the light of his countenance, and that more favourably & bountifully then ever he did before, raising for us as it were out of the dust of death, a noble Queen, a gracious Prince, as a nurse or protectress of his church: Under the shadow of whose wings, although but a virgin, he keepeth us in great safety & quietness, against all the ancient enemies, both of his church, & of our natural country. Notwithstanding all this, our old unthankfulness and forgetfulness of our duty still continueth, & we show ourselves the same men that ever we did before.  
And therefore beside the earnest preaching of his word, calling us continually to repentance, who seeth not, divers times he hath shaken the rod of his displeasure over us? as in the Northern rebellion, & in many signs & tokens from heaven, thereby, if it were possible, to waken us out of our sinful security, wherein we sleep so confidently? Yea, and the more to keep us in fear, he hath made us to nourish in our bosoms the apparent instrument of his wrath, by whom we could not choose but see, that in a moment he might have taken from us both the comfort of his Gospel, & the freedom and happiness of our state. Here must I put you in mind again of his exceeding mercies showed toward us even in these few months, delivering us from the bloody cruelty of our enemies.  
But to what effect, I pray you, cometh all this careful working of our merciful God, by fair means and foul means thus labouring to draw us unto him? Doth it quicken in us the care of our salvation? doth it increase the fear of his displeasure? doth it stir up any more zeal and ●oue of his Gospel? hath it any thing diminished our uncharitable strife & contention? doth it any thing ab●●e the obstinacy of the adversary? hath it any way diminished the looseness of our living? hath it taken from us our pride in apparel? our daintiness in feeding our wasteful and pompous building? hath it made less any evil among us, and not rather increased every thing, to an higher degree than ever it was before? Shall we think then, that this our unsensible dullness and unthankfulness, can be without imminent punishment? Surely, me thinketh the song of Esay the Prophet painteth out our state and condition with the event that will follow of it. The Lord 
Esay. 5.  hath chosen this land, as his beloved vineyard, he hath mounded it with his gracious favour and divine protection, he hath stoned it by casting out the double of the Synagogue of Antichrist, the broken stones I mean, of idolatry, superstition, false doctrine, and corrupt worship of God: he hath planted among us the sweet grape of his most wholesome Gospel, and the true vine Christ jesus: he hath set up a watch Tower of Christian gournement, and a wine press of earnest preaching of repentance, to press and wring men's hearts, if it were possible, to yield forth the sweet juice of the fruits of the gospel to the glory of God. And he long hath looked, (for these his great benefits) that we should have brought forth sweet grapes, and we have yielded nothing but sour and stinking fruit, discord and dissension among ourselves, covetousness, oppression, extortion, drunkenness, banqueting, voluptuous pleasure, whoredom, adultery, security in sin, contempt of God, disdain of his Minister, despising of his word, selfe-liking in our own ●oings, confidence and trust in our own wisdom and policy etc. I pray God therefore in time we may take heed of that heavy judgement that followeth, I mean, that he will take away the ●edge, and break down the wall of his mighty protection, whereby only we have hitherto remained safe, and that he will lay us waste that the beasts of the field may overtrample us: that he will take from us the teaching and preaching of his Gospel, wherewith in vain he hath so long digged and delved in our barren hearts: that he will forbid the clouds of his heavenly providence to rain down upon us his great and manifold blessings, which beforetime he hath given us, so that we shallbe left as a desolate ground, breeding nothing but bushes and brambles of ignorance, error, idolatry, superstition, heresy and wicked life, and be made subjects and slaves unto our greatest enemies. The Lord turn away that, which our unthankful hearts may justly fear to be at hand. etc.  
By this that I have written, as I doubt not but the godly may perceive it was not riches and wealth of the Clergy that first set up Antichrist in the usurped throne of his dominion over the Church, but that there were other more true and right causes that bred that mischief: so likewise that conscience, that feareth God, and without affection looketh into the state of this time among us, and rightly weigheth and considereth things, may easily judge, that it is not the Lands and great livings of bishops & Ecclesiastical persons, but other matters, more heinous & more grievous, that will hasten the wrath & displeasure of God against this realm, which indeed, it behoveth bishops principally, and all other in their states and conditions to have care of, and in time, while we may, by all godly means to prevent it.  
The affection of them, which at this day speak so much against the Lands and livings of Bishops, and other Clergy men, is much like the dealing of those persons, that murmured against Marie of Bethania, which in the house of Simon the leper, in testimony of her thankfulness, for the great mercies that she had received of Christ, powered upon his head the precious ointment of spikenard. For even in like manner our gracious Queen, when God had delivered her out of the jaws of the greedy Lions, and cruel wolves that sought her blood, and by his mighty hand had set her in the throne of this her Father's kingdom: to testify her thankful mind, and to show her liberal and bountiful heart toward the Church of GOD, she powered upon it this plentiful gift, toward the maintenance of the Ministers and Preachers of his word, that she might declare to the world, that in embracing the Gospel, and restoring the same to this Realm, she had not that mind and affection, which some other have showed, that is, under colour thereof, to make the increase of her own benefit, and the commodity of her Crown. But as then judas and some other Disciples murmured at Marie, and under pretence of holiness and charity toward the poor, found great fault with that superfluous excess (as they thought it) even so now, many Disciples among us, with like colour of religion and holiness, and of zeal toward the perfection of the Church (forsooth) murmur at the liberal benefit of our prince, which she hath bestowed upon the Church, & think the same a great superfluity, that might be better employed sundry ways, to the benefit of the common weal. Whatsoever is pretended, I pray God the cause of the grief be not the same that john 
〈…〉. 12.  mentioneth to have been that, which first began the murmuring at that time. But whatsoever is the cause of this reproving of the liberality of our gracious prince and sovereign: if the time did now serve, I could with better reason and authority prove the Contrary Proposition to that which they take upon them to maintain: that is, That it is not lawful to bestow such livings upon Lay men, as are appointed by godly laws for Ministers and Preachers of the word of God. But the shortness of the time will not now serve to follow that course.    

❧ Imprinted at London by the Deputies of Christopher Barker, Printer to the Queen's most excellent Majesty. 1589.