the Christian congregation concerning the same haue boldely enterprised to stirre vp many and heynous errours For if these reasons should take place the Apostles vsed it not Ergo it is not lawfull for vs to vse it or this either they did it Ergo we must needes do it then no Christians may haue any place to abide in they maye haue no Christian Princes no ministration of sacraments in Churches and suche like for the Apostles had no place to abide in they had no Christian Princes to gouerne them no churches to minister sacraments in c. Likewise we must haue al things common we must departe with al our possessions when we be conuerted to the Gospell baptise abroade in the fields minister the communion in priuate houses only be alwayes vnder the crosse and vnder Tyrants and such like For the Apostles had al thinges common departed from their possessions baptized abroade in fieldes ministred the communion in priuate houses were alwayes vnder persecutors and Tyrants c. 2. Another kind of argumente is much like vnto this and is taken ab authoritate negatinè which in matters of saluation and damnation holdeth when we reason ab authoritate scripturae from the authoritie of the scripture but not else For this argument it is not commaunded in the scripture to be done nor there expressed Ergo it ought not to be done is so far out of the way and so erronious that it is not tollerable for it taketh away the most parte of all due circumstances without the which either after one manner or other the very institutions of Christ cannot be obserued For how is it possible to receiue the holy Communion but either sitting standing knéelling walking or lying either at one time or other in the morning or at night before meate or after meate clothed or naked in this place or in that place c. and yet none of these circumstances are in scripture commaunded or by necessary collection may thereof be gathered the same is to be said of the obseruatioÌ„ of times of common prayers and other conuenient and necessarie orders in the Church If this argumente were good then all good lawes and ordinances made for the aduancing of true religion and establishing of good orders were to be abolished whiche were the very roote and welspring of stubbornesse obstinacie sedition disobedience and confusion 3. The third kind of argument is called petitio principij whiche is when a man frameth vnto himselfe principles of his owne deuise grounded neither vpon authoritie neither yet upon substantial reason and then vpon the same will conclude his purpose which is vit â—â—sissimum genâ—â— argumentands a very erronious kynde of reasoning as these men doo in vsing these two false principles the one when they say that to be inuented by an Antichristian Pope which was not so inuented the other when they say that nothing may be vsed in the Church of Christ which was inuented by the Pope or vsed in the Popes Churche which can not be true as in sundrie places of the boke I haue declared The selfe same reasons moued the Aërians to forsake the order of the Churche and to commaunde their Disciples to do the contrarie of that that the Church did We borrow good lawes of the Gentiles and we vse the Churches Belles Pulpits and many other things vsed of Papists c. 4. The fourthe kynde of reason is of negatiues by comparison as this Priestes and Ministers are to be known by their doctrine not by their apparel Ergo they ought not to haue distinct apparell from other men This argumente followeth not for negatives by comparison are not simplie to be vnderstanded but by the way coÌ„parison And therefore of the former sentence thus we may conclude that the apparell is not to be estéemed as a note of difference in comparison to learning doctrine and yet a note As when Paule sayth that Chryst sente him not to baptise but to preache the Gospell 1 Cor. 1. And God by his Prophete I wil have mercy and not sacrifice Ose. 6. and Mat. 9. 5. The fift is ab eo quod est non causam vt causam ponere vvhen that is taken for the cause of any thing vvhich is not the cause as when they condemne the booke of common prayer and a prescript forme of seruice bycause as they say it mainteineth an vnlerned or as they term it a reading ministerie wheÌ„ as the boke is not the cause of it neither yet a prescripte forme of prayer but either the parties themselues that be vnlearned or they that do admitte them or else both This kind of argument is vsuall in the Admonition There be other vnlearned and vnskilfull reasons vsed in this booke whiche may easily be discerned euen of children and therefore I here omit them Thus much I thought good generally to write which being duly considered the booke it selfe needeth no other kinde of confutation To the Christian Reader I Am not ignorant to what dangers especially of vncharitable slanderous tongs I haue made my selfe subiecte by taking vpon me this worke notwithstanding my reaconing is made and I have armed my selfe against the worst being taught so to do by the opprobrious speach of diuers who as busy bodies intermedling in other mens matters more than it becommeth them do therof iudge most vnchristianly and reporte most vntruly beleuing as partial Iudges whatsoeuer is reported howsoeuer falsely and vniustly But as I with all my harte for my parte forgiue them and wish vnto them more Christian hartes indifferent eares and charitable mouthes So do I exhorte thée Christian reader to abstaine from all suche rancor and other partiall and sinister affections in reading of this my booke And thinke of me as of one that to speake the truth to testifie his conscience to mainteyne the peace and quietnesse of the Churche to withstande erronious opinions or contentious doctrine will neither spare his laboure nor his fame and yet not so stiffely addicted to his owne opinion but that he can be contented to submitte hym selfe to better authoritie and reasons than he him selfe hath And I besée thée receyue this admonition at my hande Trie before thou trust beleue not lightly euery reporte as thou hast two eares so vse them both condemne no maÌ„ before he be heard abstaine from speaking euill of any wheÌ„ he is not present to make thée answere for that is a great iniurie respect not the person but the cause and let not euery pretenced zeale carrie thée headlong thou knowest not whether and suspende thy iudgement of this booke vntill thou hast aduisedly and indifferently redde the same Correction of faultes escaped in this booke In the ende of the Epistle dedicatorie for O deare spouse reade O deare spouse of Christ Folio 23. line 8. for est reade sunt Fol. 32. lin 34. for the trusteth reade he trusteth Fol. 33. lin 24. for are not come read are not scarce come Fol. 42. lin 20.
be but very sclender proofes that the names and offices of Archebishops Lord Bishops c. be plainly forbidden by the word of God. Surelie you had thought that no man wold euer haue taken paines to examine your margent I am of Hemingius opinion in this pointe that I thinke this your assertiō smelleth of plaine Anabaptisme and surely if you had once made an equalitie such as you phansie among the Clergie it would not be long or you attempted the same amōg the laytie let thē take héede Tūc tua res agitur c. The fouretenth Then ministers were not so tyed to any forme of prayers inuented by man but as the spirit moued them so they poured forth hartye supplications to the Lorde Now they are bounde of necessitie to a prescripte order of seruice and boke of common prayer in whiche a great number of things contrarie to gods word are conteined as baptisme by women priuate communiōs iewish purifiengs obseruing of holydayes c. patched if not altogether yet the greatest pece out of the popes portuis To proue that ministers were not so tyed to any forme of prayer inuented by man but that as the spirite moued them c. you quote Rom. 8. and the 1. Timo. 1. In the eight to the Romaines the words be these Likevvise also the spirite helpeth our infirmities for vve knovve not vvhat to pray as we ought but the spirite it self maketh request for vs vvith sighes vvhiche cannot be expressed This place speaketh nothing against any prescripte forme of prayer for then it shoulde dissalowe the Lords prayer but it teacheth vs that it is the spirite of God that sturreth vs vp to pray and maketh vs earnestly poure out our supplications vnto god And this the spirite worketh aswell by prescripte prayers as by prayers sodenly inuented The wordes to Timo. Epist. 1 ca. 1. vers 2. are farre fetched and nothing to the purpose the words be these vnto Timothie my naturall sonne in the faith grace ▪ mercy and peace from God our father and from Christ Iesu our lord What maketh these words against any prescripte forme of prayers peraduenture you would haue alledged the firste to Timo. 2. I exhorte therefore that first of all supplications c. which maketh directly against you If you meane by prayers inuented by man such prayers as man inuenteth against the word of God as prayer for the dead prayer vnto saincts and such like then it is true that you say But if you meane suche prayers as by godly men be framed according to the holy scriptures whether they be for matters perteyning to the life to come or to this life then you shewe your ignoraunce for it is manifest that there hath bene always in the Church of Christ a prescripte forme of publique praier as it appeareth in Iustinus Martir Apolo 2. pro christianis and other auncient fathers neither did euer any learned or godly man or reformed Church finde faulte herewith or not greatly commend the same excepte only the secte of Anabaptists Damasus was a good Byshop and therefore no good thing by him appointed to be disalowed but he did not first ordeyne a prescripte forme of publike prayers he only added something therevnto as Gloria patri c to the ende of euerie psalme And decréed that psalmes shoulde be song aswell in the night time as in the day time in euerie Churche but they were song in the Church before and as I haue said there was a prescript forme of prayer in Iustinus Martirs time who was long before Damasus Gregorie added the Letanie onley I muse what you meane to write so manifest vntruthes You note not here neither ar you able any prayer in the whole Communion booke wherin there is any thing not agréeable to gods word We may say as Sainct Augustin sayth in his 121. epistle writtē ad Probam viduam Et siper omnia precationum sanctarū verba discurras quātū existimo nihilmuenies quod nō ista Dominica cōtineat cōcludat oratio Vnde liberū est alijs atque alijs verbis eadem tamen in orando dicere sed non debet esse liberum alia dicere And if thou runnest thorough all the vvordes of the holy prayers I suppose thou shalte finde nothing vvhiche the Lordes prayer doth not conteine and comprehende therefore vve may in other vvords speake the same things in our prayers but vve may not speake contrarie things But you say A number of things cōtrary vnto gods worde are conteyned in this boke as baptisme by women priuate communions Iewish purifiengs obseruing of holydayes c. patched if not altogither yet the greatest peece out of the Popes portuis Here is not one prayer in all the whole cōmuniō booke found fault with and yet your quarrell is against a prescripte forme of prayers inuented by man. You maruellously forget your selfe and confusedly go from matter to matter without any consideration Digressing therefore from prayers conteyned in the communion booke you come to other matters in the same against gods word as you say and first you alledge baptising by women I deny baptising by womē to be expressed in that booke and whē you haue proued it to be necessarilye gathered out of the same then shal you heare my iudgemente thereof Your places of scripture alledged against it are not of sufficiente force to proue your purpose Christe in the 28. of Mathewe saide to his Disciples goe and teache all nations baptising them in the name of the father c. Ergo women may not baptise I say this argumente followeth not no more than this doth Ergo pastors may not baptise for it is manifest that an Apostle is distinct from a pastor The second place you doe alledge is .1 Cor. 14. where Paule sayeth it is a shame for women to speake in the congregation Paule sayeth not that it is a shame for womē to speake at home in priuate houses for women may instructe their families yea and they may speake also in the congregation in time of necessitie if there be none els there that can or will preach Christ and hereof we haue examples If women do baptise they baptise in priuate houses not in the congregation Surely you are able to marre a good matter for lacke of skilfull handling You say in your margent that Victor An. 198. did first appoint that women might baptise By this ye adde more credite to the cause than you are aware of For Victor was a godly bishop and a martir and the Church at that time was in great puritie not being long after the Apostles time But truly I can finde no such thing in all his decrées only this he saith that such as be cōuerted of the Gentiles to the faith of Christ in time of necessitie or at the pointe of death may be baptised at any time in any place whether it be in the Sea or in a riuer or in a pond or in a well so
Uniuersities and of all good learning In the margent for the .15 of Mathewe vse 23. they haue quoted the .15 of Mathew vse 13. to proue that tyrannous Lordship can not stande with Chrystes kingdome the words be these But he answered and sayd euery plant which my father hath not plaÌ„ted shall be rooted vp meaning that suche as be not by frée adoption and grace grafted in Iesus Chryst shal be rooted vp But this proueth not their proposition I do not allowe tyrannous Lordship but I disallow such vnapt reasons In the same preface speaking of byshops c. they haue added these words they were once of our minde but since their consecration they be so transubstaÌ„tiated that they are become such as you see It may be that coÌ„sideration of the time place state condition other circumstances hath altered some of them in some points as wise not wilful men in such matters by such circumstances be ofteÌ„times altered but that any one of them were euer of your minde in moste things vttered in those two treatises I can not be persuaded In the Admonition the .1 leaâ—â— For the .1 Acts. vse 12. is noted Acts. 2. vse 21. to proue that in the olde Church there was a tryall had bothe of the ministers abilitie to instruct of their godly conuersatioÌ„ also The text is this And it shal be that whosoeuer shal call on the name of the Lord shal be saued Which is farther froÌ„ the purpose a gret deale than the other place is There is also in the same leafe lefte out king Edwards priests which argueth with how little discretion and lesse aduise the first admonition was penned Speaking of learning master Nowels Cathechisme these words be added and so first they consecrate them and make them ministers theÌ„ they set theÌ„ to schole This scoffe is answered before might very wel haue bene left out And a little after where it was before then election was made by the common consent of the whole church now it is thus corrected then election was made by the elders with the common consent of the whole church which altereth the matter something but yet is not proued by the texte alledged out of the .1 of the Actes and by me answered before For Act. 14. vse 13. is quoted Act. 14. vse 23. which ouer-fight I my selfe haue corrected in my answer to the place There is also left out an albe which before was sayd to be required by the pontifical in the ordring of ministers As I said before so I say agayn that in the booke of ordring mnisters now vsed printed since An. do 1559. there is nether required albe surples vestimeÌ„t nor pastoral staff This line is also added these are required by their pontificall meaning surplesse vestiment c. which is vntrue as I haue sayd before For the .1 Ti. 1. vse 14. now it is .1 Ti. 1. vse 19. but it is not to proue any matter in controuersie onely it is vncharitably and vniustly applied For .1 Sam. 9. vse 28. is placed .1 Sam. 9. vse 18. the self same place that I haue answered before Where before it was thus written then ministers were not so tied to any forme of prayers inuented by man now these words inuented by man be left out there is added as necessitie of time required so they might poure c. I know not their meaning except they wold neither haue vs bouÌ„d to the lords prayer nor any other It was before remoue Homilies articles iniunctions a prescript order now it is that prescript order Wherby it should séeme that they haue learned to allow of a prescript order of praiers but not of that prescript order which is in the booke of publike prayers This is no dallying neither yet inconstancie For the .3 of Mat. vse 12. is placed .3 of Mat. vse 1. to proue that in the old time the worde was preached before the sacraments were ministred The place now alledged is this In those dayes Iohn the Baptist came preached in the wildernesse of Iudea This proueth that Iohn preached but it proueth not that wheÌ„soeuer Iohn did baptise thaÌ„ he did preach Oueragainst these words the Nicene crede was not read in their coÌ„munion is written in the margent note that we condeÌ„ne not the doctrine coÌ„teined therin If you condeÌ„ne not the doctrine therin what do you theÌ„ coÌ„demne or why mislike you the coÌ„munioÌ„ bicause that créede conteining true doctrine is read at the celebratioÌ„ therof It is wel that you make this protestatioÌ„ if you meane good faith Here is also added the .42 vse Act. 2. to proue that theÌ„ the sacrament was ministred with coÌ„mon vsual bread which place I haue answered before in answering to the .46 vse of that cha Wheras before it was thus interrogatories ministred to the infant godfathers and godmothers brought in by Higinus now godfathers and godmothers brought in by Higinus is left out It is happie that you are so sone persuaded to allow of godfathers godmothers I perceiue you tooke vpon you to set downe a platforme of a Church before you had well considered of it Fol. 4. For some one of the congregation is now some of the congregation wherby they séeme to allow mo godfathers than one which they did not before For the .14 of the Acts. vse 4. is noted the .15 of the Acts vse 4. to proue that the office of Seniors was to gouerne the Churche with the rest of the ministers but without reason For it is onely there written that at Ierusalem there was Apostles and Elders and that Paule and Barnabas declared vnto them what things God had done by them I denie not the thing it selfe wherof I haue sufficiently spoken before but the argument These seniors then bicause their charge was not ouermuche did execute their office in their own persoÌ„s Now these words bicause their charge was not ouermuche be left out Wherfore they haue left them out I knowe not Fol. 5. They haue left out doctors thrée times in this leafe which before they recited with Chauncelors Archedeacons officials commissaries proctors Be like they haue remembred that this word Doctor is founde in the newe Testament and especially Doctor of lawe To proue equalitie of ministers they haue added Phil. 1. vse 1. 1. Thes. 1.1 The first place is this Paule and Timotheus the seruaunts of Iesus Chryst to all Saincts in christes Iesus that are at Philippi with the Byshops and Deacons The second is this Paule and Syluanus and Timotheus vnto the church of the Thessalonians c. Truly I know not how to conclude of those places an equalitie of all ministers I would to God you would set downe your places and frame your arguments your selues Fol. 6. They haue forgotten to quote Heb. 6.1 haue lefte out the body braunch of Antichrist and for the same haue put in the tayle But these are but trifles and very slender corrections ¶
proue that the sacrament was then ministred in common and vsuall bread for there is no mention made of the kinde of bread The place alledged out of the twentith of the Actes speaketh of bread but not of any one certaine kinde of bread The truth is that it skills not what kinde of bread is vsed leuened or vnleuened so it be breade although it were to be wished for the auoyding of superstition that common and vsuall bread were vsed and also that the forme were altered and the quantitie encreased But these things are not de substantia sacramenti and therefore not sufficiente to proue that the supper is not sincerely ministred If any thinke better of one kinde of bread than of another in the ministration of the sacrament it is their error and derogateth nothing from the order of administratiō Master Caluine in his Institutions cap. 19. sect 72. touching this matter writeth on this sorte Caeterum in manū accipiant fideles necne inter se diuidant an singuli quod sibi datum fuerit edant calicem in Diaconi manu reponant an proximo tradāt panis sit fermentatus an azymus vinum rubrum an album nihil refert haec indifferentia sunt in ecclesia libertate posita But whether the faithfull take it in their hands or no whether they deuide it among them selues or euerie one eate that whiche is giuen vnto them whether they giue the cup to the deacon or deliuer it to him that is nexte whether the bread be leuened or vnleuened the wine red or white it makes no matter These be indifferent things and put in the libertie of the Church Master Bucer likewise in his censure vppon the booke of common prayers is of the same iudgement his wordes be these The thirde chapter is of the substance forme and breaking of bread which all do vvell ynough agree vvith the institution of Christ vvhome it is manifest to haue vsed vnleuened bread and easie to be broken for he brake it and gaue to his disciples peeces of the bread broken Touching the forme and figure vvhether it vvere rounde or square there is nothing declared of the Euangelistes And bycause thys bread is vsed only for a signe and not for corporall norishmente I see not what can be reprehended in this description of the bread vvhiche is in this booke excepte some would peraduenture haue it thicker that it may the more fully represent the forme of true bread Alexander liued Anno. 111. and was a good and godlie Byshop It is reported in some writers that he appointed vnleauened breade to be vsed in the Eucharist bycause that Christ himselfe vsed the same according to the lawe written Exod. 12. Deute 16. But that he brought in wafer cakes or appointed any certayne forme of bread you cannot proue neyther doth any credible authour write it These words that you vse like the God of the alter be slaunderous and false we are as far frō thinking the bread to be our God as you and teache as sounde doctrine touching this sacramente And therefore you shew of what spirit you be The sixth They receyued it sitting we kneeling according to Honorius decree The places of Scripture that you quote in the margēt to proue sitting at the Communion declare that Christe and his disciples sat at the table but that proueth nothing For you might aswell haue sayde they receiued after supper we before dinner they at night we in the morning they after meate we before meate they in a priuate house we in the open Church they being al men in number .xii. we togither with women not strictly obseruing the number of twelue or any other number aboue thrée or foure This your argument toucheth them as well as it doth vs whiche receyue it standing or walking But to sitte stand knéele or walke be not of the substaunce of the sacrament and therefore no impediments why it may not be sincerely ministred It behoueth humble and méeke spirits in such indifferente matters to submitte them selues to the order of the Church appointed by lawfull authoritie and not to make schismes and contentions in the Church for the satisfying of their owne fansies Touching knéeling at the Communion it forceth not who did first appointe it although I can finde no suche decrée made by Honorius it is the méetest manner of receiuing this sacrament in mine opinion being commōly vsed in praying and gyuing of thanks both which are annexed to this sacramente and are to be required in the Communicants therfore I think this to be a good reason the méetest gesture for praying and thanks gyuing is knéeling but those that receiue the Eucharist pray and giue thāks Ergo the metest gesture for them is knéeling The onely perill is adoration whiche may aswell bée committed sitting or standing But wherefore then serueth preaching there is as muche daunger of contempte the one way as there is of adoration the other waye In such matters Christian magistrates haue authoritie to appointe what they thinke most cōuenient and the same must be obserued of those that be pacifici and not contentiosi But of sitting and knéeling at the Communiō more is to be spoken hereafter in the seconde parte The seuenth Then it was deliuered generally and indefinitely Take ye and eate ye we perticulerly and singulerly take thou eate thou Here is a high matter in a lowe house he that saith take ye and eate ye doth he not also say in effecte take thou and eate thou Doth not the plurall number include the singuler Christ Matth. 6. saith ad hunc igitur modum orate vos praye ye on this manner May we not therefore say pray thou on thys manner if we speake to one singuler person So speaking to all his Apostles he saith Ite in vniuer sum mundum Goe ye into all the vvorlde We vse the plurall number when we speake to many ioyntly we vse the singuler number when we speake to one seuerally and forasmuche as euerie one that receiueth this sacramente hath to applie vnto hym selfe the benefits of Christes death and passion therefore it is cōuenient to be sayd to euery one Take thou eate thou But this obiection is so ridiculous that it is more worthy to be hissed at than to be confuted The eight They vsed no other words but such as Christ lefte we borrowe from Papists the body of our Lorde Iesus Christe whiche was giuen for thee c. From whencesoeuer these words were borrowed they were well borrowed for it is a godly prayer and an apte applycation of that sacrament and putteth the communicants in minde of the effecte of Christes passion exhibited vnto them by that sacrament and sealed with the same if it be worthily receiued It maketh no matter from whome we receiue any thing so it be godly profitable and consonant to the scriptures But I pray you tell vs what Pope inuented these words The body of our Lorde Iesus Christ. c. The
lacke of experience in such matters and therefore I can say little in them Let them answere for themselues they be of age sufficient Admonition Not that wee meane to take awaye the authoritie of the ciuile magistrate and chiefe gouernour to whome we wishe all blessednesse for the increase of whose godlinesse we dayly pray but that Christe being restored into his kingdome to rule in the same by the scepter of his worde and seuere discipline the prince may be better obeyed the realme more flourishe in godlynesse and the Lorde him selfe more syncerely and purely accordynge to his reuealed will serued than heretofore he hath ben or yet at this present is Answere I will not speake what I thinke your former assertions agrée not with this protestation Christ ruleth in hys Churche by the godlie Magistrate whom he hath placed ouer his Churche and to whom he hath committed hys Churche touching externall policie and gouernemente and whosoeuer therewith is not content or setteth hym selfe against it playeth the parts of Corah Dathan and Abiram and be occasions why neyther the Prince is obeyed as she ought to be nor God so truly serued c. Admonition Amende therefore these horrible abuses and reforme Gods Church the Lorde is on your right hande you shall not be remoued for euer For he wil deliuer and defend you from all your enimies eyther at home or abroade as he did faithfull Iacob and good Iehosaphat Let these things alone God is a righteous iudge he will one day call you to your reckening Answere The greatest abuse that I knowe in this Churche is that you and such as you are be suffred to do as you doe and with your schismes to trouble the peace of the church and to contemne those that be in authoritie other abuses that be in the same I doubt not but that they shall by due order be reformed Admonition Is a reformation good for Fraunce and can it be euill for England Is discipline meete for Scotlande and is it vnprofitable for this realme Surely God hath sette these examples before your eyes to encourage you to goe forewarde to a thorowe and a speedie reformation You may not doe as heretofore you haue done patche and peece nay rather goe backewarde and neuer labour or contend to perfection But altogither remoue whole Antichrist both head bodie and braunche and perfectely plante that puritie of the word that simplicitie of the Sacramentes that seueritie of discipline which Christe hath commaunded and commended to his Churche Answere Hath there bene no reformation in this Churche of Englande since the Quéenes maiesties reigne what say you to the abolishing of the vsurped power of the Bishop of Rome what saye you to the banishing of the Masse Nay what say you to the puritie of doctrine in al points perteining to saluation is this no reformation with you O intollerable vnthankfulnesse England is not bound to the example eyther of France or Scotlande I would they bothe were if it pleased God touching religion in that state and condition that England is I would Antichrist were as farre from them remoued The Lorde make vs thankefull and continue this reformation wée haue and graunte peace to his Churche and eyther conuerte the hartes of those that be enimies vnto it or remoue them Admonition And here to ende we desire al to suppose that we haue not attempted this enterprise for vain glory gaine preferment or any other wordly respecte Answere I would to God you were as frée frō vaine glory ambition malice and other sinister affections as you would séeme to be But no indifferente man reading your booke will so thinke of you for besids the opprobrious vnsemely termes you vse towards your superiours your admonition smelleth altogether of popularitie and vayne glory Admonition Neyther yet iudging our selues so exactly to haue set out the state of a Churche reformed as that nothing more coulde be added or a more perfect forme and order drawne for that were greate presumption to arrogate so muche vnto our selues seing that as we are but weake and simple soules so God hath raised vp men of profound iudgement and notable learning Answere And yet in the beginning of youre booke you call it a true platforme of a Churche reformed and I dare saye you thinke it to be as perfect a forme of a Church as all the best learned godliest men in the world could frame For it is wel known that men of your disposition think commonly as well of themselues as they do of any man else and better too But we graunt vnto you that you are so farre from setting downe a perfect state of a Churche reformed that you maye rather be called confounders and deformers than buylders and reformers Admonition But therby to declare our good wils toward the setting forth of Gods glorie and the buylding vp of his Church accompting this as it were but an entrāce into further matter hoping that our God who hathe in vs begonne thys good worke wil not only in tyme hereafter make vs strong and able to go forward therin but also moue other vpon whom he hath bestowed greter measure of his gifts and graces to labour more thorowly and fully in the same Answere God graunte you maye become buylders and not destroyers I thinke in déede you haue but begon I know there is other opinions among you which be not yet cōmonly knowne and truly I doubte that you will neuer ende but from tyme to tyme coyne new deuises to trouble the Church vntil you haue brought that heauie plage of GOD vppon vs whiche the lyke kynde of men thorough their schismes and heresies haue brought vpon all those places almoste where any of the Apostles preached and where the Gospell was first planted and commonly before ruine and destruction commeth inwarde discorde and domesticall dissention The Lorde make vs thankefull for the puritie of his Gospell that wée by his mercie enioy The Lorde roote out schismes and factions from among vs and either conuert or confounde the authors of them The Lorde of his singular goodnesse continue our gracious Quéene Elizabeth vnto vs and giue vs faithfull and obediente heartes to his worde and to hir Maiestie Amen AFter I had ended this confutation of the Admonition there comes to my hande a newe edition of the same wherin some things be added some detracted and some altered which I thought good here breefly to set downe and to examine that it may be séene what these men haue learned since they published their first booke Additions detractions and alterations in the first part of the Admonition In the preface to Archbishops Bishops Suffragans Deanes c. they haue added Uniuersitie doctors and bachelers of diuinitie It should seme that they would haue a confusion of degrées which they cal equalitie aswell in Uniuersities as in Parishes and other their imagined congregations marke whether this geare tende not to the ouerthrowe of
ring whiche you call a sacramentall signe and vntruly say that we attribute the vertue of wedlocke therevnto I knowe it is not materiall whether the ring be vsed or no for it is not of the substance of matrimonie neither yet a sacramentall signe no more than sitting at Communion is but only a ceremonie of the which Master Bucer writing his iudgement vppon the first Communion booke set out in the time of King Edward saith on this sort Subijeitur alius ritus vt annulum c. There is another rite and ceremonie vsed that the bridegroome should lay vpon the booke the ring or any other signe or token of vvedlocke be it golde or siluer vvhich he vvill giue to his vvife and from thence the minister taking it doth deliuer it to the bridegrome and he deliuereth the same to the bride vvith a prescript forme of vvords conteyned in the booke this ceremonie is very profitable if the people be made to vnderstande vvhat is therby signified as that the ring and other things first laide vppon the booke and aftervvard by the minister giuen to the bridegrome to be deliuered to the bride do signifie that we ought to offer all that vve haue to God before vve vse thē and to acknovvledge that vve do receiue them at his hand to be vsed to his glory The putting of the ring vppon the fourth finger of the vvomans lefte hande to the vvhich as it is saide there commeth a synevve or string from the harte doth signifie that the harte of the vvife ought to be vnited to hir husband and the roundnesse of the ring doth signifie that the vvife ought to be ioyned to hir husband vvith a perpetuall bande of loue as the ring it selfe is vvithoute ende Hitherto Master Bucer The seconde thing you reproue is bycause saye you we make the married man according to the papisticall forme to make an Idoll of hys wife saying with my body I thee worship c. And yet S. Peter .1 epist. cap. 3. speaking to the husbands saith Likewise ye husbandes dwell with them as men of knowledge giuing honor vnto the woman c. S. Peter wold haue the man to giue honor vnto his wife yet his meaning is not that a mā shold make an Idol of his wife Last of al you like not that the married persons shoulde be enioyned to receiue the Cōmunion Truly I maruell what you meane so wickedly to reuile so godly and so holy a lawe Well I will onely set downe Master Bucers iudgemente of this thing also in the booke before of me recited his wordes be these Est illud admodum pie ordinatum vt noui coninges vna quoque de mensa Domini communicent nam non nisi in Christo Domino debent christiani inter se matrimonio iungi That is also godly ordeyned that the newe married folkes should receiue the Communion for Christians ought not to be ioyned by matrimonie but in Christ the Lorde Other pettie things you say out of the boke which you call in the margent abuses accidentall as women to come bareheaded bagpipes fidlers comming in at the greate dore c. you will not speake of Truly neither will I speake of them bycause being out of that booke and meare trifles they are not within my compasse But in the meane time this is a sore reason The ring is vsed in matrimonie the man saith to his wife with my body I thee worship the newe married persons receiue the Communion togither therefore you will not subscribe to the booke of common prayers But this argumēt cannot be aunswered women come to the Churche bareheaded with bagpipes and fidlers at the great dore of the Churche and these things bee not in the booke therefore you will not subscribe to the booke Admonition The tenth As for cōfirmatiō as they vse it by the Byshop alone to thē that lacke both discretion and faith it is superstitious and not agreable to the worde of God but popishe and peeuishe We speake not of other toyes vsed in it and howe farre it differeth and is degenerated from the first institution they themselues that are learned can witnesse Answere Confirmation as it is nowe vsed is most profitable without all manner of superstition most agreable to the word of God and in all points differing from the Papisticall manner of confirming children But arrogancie maketh you so péeuish that you can like nothing be it neuer so good Admonition The eleuenth They appointe a prescript kinde of seruice to burye the deade and that whiche is the duty of euery christian they tie alone to the minister whereby prayer for the dead is mainteyned and partly gathered out of some of the prayers where they praye that we wyth this our brother and all other departed in the true faith of thy holy name may haue our perfecte consummation and blisse both in body and soule We say nothing of the threefoulde peale bycause that it is rather licensed by iniunction than commaunded in the booke nor of theyr straunge mourning by chaunging their garments which if it be not hipocriticall yet it is superstitious and heathenishe bycause it is vsed only of custome nor of burial sermōs which are put in place of trentalls whereout spring many abuses and therfore in the best reformed Churches are remoued As for the superstitiōs vsed both in countrey and City for the place of buriall whiche way they must lie howe they must be fetched to Church the minister meeting them at church stile with surplesse with a company of greedy Clarks that a crosse white or blacke must be set vppon the dead corps that bread must be giuen to the poore offrings in buriall time vsed cakes sent abrode to frēds bycause these are rather vsed of custome and superstition than by the authoritie of the boke Small commaundement will serue for the accomplishing of suche things But great charge wil hardly bring the least good thing to passe and therefore all is let alone and the people as blinde and as ignorante as euer they were God be mercifull vnto vs. Answere It is true that we haue a prescript kind of seruice to bury the dead and that we appointe that office to the minister and what haue you in the whole scripture against this or who euer hath found faulte with either of these two things I meane prescript seruice to bury the dead the minister to execute that office but you alone or when was it euer heretofore reproued by any but euen by your selues now of late You say that therby prayer for the dead is mainteyned as may partly be gathered out of some of the prayers where wee praye that we with thys our brother other departed in the true faith of thy holy name c. You know full wel what our doctrine is cōcerning prayer for the dead you ought not thus boldly to vtter a manifest vntruthe for in so doing you do but bewray your sinister
affectioÌ„ How proue you that a prescript forme of seruice for burying the dead and the minister only to burye them doth mainteine prayer for the dead when you haue shewed your reason you shall heare my answere In saying that these words gathered out of some of the praiers that we with this our brother c. import praier for the dead you do but quarell wheÌ„ we say that we with Abraham Isaac and Iacob may raigne in thy kingdome do we pray for Abraham Isaac and Iacob or rather wish our selues to be where they are In the like manner when we saye that we wyth this our brother and all other departed in the true faith of thy holy name may haue our perfecte consummation and blisse both in body and soule we pray not for our brother and other that be departed in the true faith but we pray for our selues that we may haue our perfect consummation and blisse as we are sure those shall haue which dye in the true faith Now wey this reason there is a prescript forme of burying the dead it is made a portioÌ„ of the ministers office therefore you will not subscribe to the CommunioÌ„ booke The threefold peale mourning apparell buriall sermons the place of buriall whiche way they must lie howe they must bee fetched to the Churche a crosse white or blacke set vppon the dead corps breade giuen to the poore offrings in burial time vsed cakes sent abrode to frieÌ„ds you confesse not to be conteyned within the booke and so you ease me of some laboure But yet of mourning apparel and burial sermoÌ„s giue me leaue to speake a little It is no good reason to say that bicause mourning apparell is only vsed of custome therfore it is superstitious hethenish many things be vsed of custom which be neither superstitious nor heathenishe as to receiue the CoÌ„munioÌ„ before dinner to celebrate the Lords day on the sunday not on the saterday to preach in pulpits such like Mourning apparell is of great antiquitie as you know and I thinke it is no matter of religion but of ciuilitie and order If any man put religion in it then no doubte it is superstitious But wherin haue funerall sermons offended you or with what face of brasse dare you likeÌ„ them to trenfalls What similitude is there betwixte a godly sermon and the wicked masse In what one pointe are they like or how dare you condemne suche sermons being then most necessary and most profitable what is there a more fitte time to entreate of the mortalitie of man and shortnesse of his dayes of the vanitie of this world of the vncertentie of riches of the resurrection of the iugement to come of eternall life and of euerlasting death and of infinite other most necessarie points than that wherin we haue a present example before our eyes When is there a more méete time to beate downe trentalls sacrificing for the dead prayers for the dead purgatorie and such like than that wherin they were accustomed to be most vsed surely there is as much difference betwixte our funerall sermons and the Papisticall masses and trentalls as there is betwixte colde and hote blacke and white lighte and darkenesse truth and lies heauen and hell But belike there is some other priuate cause that maketh you to reiecte funerall sermons You say that in the best reformed Churches they are remoued I thinke you say not truly and I am sure that Master Caluine doth very well like and allowe of them as appeareth in the forme of common prayers vsed of the English Churche in Geneua and by him allowed But if it be so I tell you playnely for my parte I lyke not that reformation excepte there bée weightier reasons than eyther you vse or I can perceyue I am sure that in aunciente Churches of long tyme they haue bene vsed and the same you maye sée in the most â—uncient and best learned fathers Touching the place of burial I muse what you meane to mislike of it séeing there hath always ben an appoynted place for the same euen from Abraham to this day Other thinges that you mention be but trifles and some of them I thinke bothe is and may be vsed without superstition or any kinde of religious opinion But these be not in the booke and therfore no cause why you should disalowe of the booke for them Admonition The twelfth Churching of women after child birthe smelleth of Iewishe purification their other rites and custome in their lying in and comming to Church is foolish superstitious as it is vsed She muste lye in with a white sheete vppon hir bed and come couered with a vayle as ashamed of some follie She must offer but these are matters of custome and not in the booke But this Psalme as is noted before is childishly abused I haue lyfted vp mine eyes vnto the hils from whence coÌ„meth my help The sunne shal not burne thee by day nor the moone by night They pray that al men may be saued and that they may be deliuered from thundring tempest when no daunger is nigh that they sing Benedictus NuÌ„c dimittis Magnificat we know not to what purpose except some of theÌ„ were ready to die or excepte they would celebrate the memory of the virgin and Iohn Baptist. c. Thus they prophane the holy sripture Answere Of the churching of women I haue spoken before and also of the .121 Psalme I haue lyfted vp mine eyes to the hilles c. For their lying in I can say little I am not skilfull in womens matters neither is it in the booke no more is hir white shéete nor his vayle let the women them selues answere these matters You say we pray that all men may be saued we doe so in déede and what can you alledge why wée shoulde not so doe Sainct Paule .1 Timoth. 2. sayth I exhorte therefore that first of al supplications prayers intercessions and giuing of thanks be made for all men c. And adding the reason he sayth For this is good and acceptable in the sight of God our sauiour who wyl that all men shall be saued and come vnto the knowledge of the truthe The Apostle dothe here will vs in playne words to pray for all men euen that they may be saued for thervnto tende the words following You mislike also that we shoulde pray to be deliuered from thundring and tempest when there is no daunger nighe You broche many straunge opinions may not we pray to be deliuered from perils and daungers except they be present and knowne to be at hande where finde you that Chryste teacheth vs to say in our daily prayer Libera nos à malo deliuer vs from euill What knowe we when there is any daunger of thundring and lightning haue we not examples of diuers that haue sodenly perished with the same Is it not therfore necessarie to pray for deliuerance from thunder and lightning aswell as from other daungers thoughe they
ouer a dioces which conteyneth many shires and parishes For the dominion that they exercise the Archbishop aboue them and they aboue the rest of their brethren is vnlawfull and expresly forbidden by the worde of God. Answere Now that you haue spitte out all your poyson againste the Communion booke and poured downe all youre reasons you come to the Pontificall as you terme it that is the booke conteyning the order and manner of making of ministers c. this booke you saye is worde for worde drawen out of the Popes pontifical c. Surely if those things whiche were good in the Popes pontificall and either conteyned in the scripture or well vsed before in the auncient Church or wel prescribed by general councels be also in our Pontificall our pontifical is neuer the worse for hauing of them for if the thing it self be good profitable it forceth not from whom it was takē or of whō it was vsed so that now it be rightly vsed But it is most false vntrue that the booke of ordring ministers Deacons c. now vsed is word for word drawn out of the Popes pontifical being almost in no point correspōdent to the same as you might haue séene if you had cōpared them together But ignorāce rashnesse dryues you into many errors Both of the names and also of the offices of Archebishops Archedeacons Lorde-bishops ▪ c. I haue spoken before sufficiētly and fully answered these places quoted in this margent sauing the .2 to the Galathi the .5 to the Hebrews Ezech. 34. 2. Cor. 1. for these places haue ben foūd out since and thought méete nowe to be alledged but how discretely by emmination it will appeare The words of the Apostle to the Gala. 2. vse 6. be these And of them whiche seemed to be greate I was not taught what they were in tyme passed it maketh no matter to mee God accepteth no mans persone neuerthelesse they that are the chiefe did communicate nothing wyth me The Apostle in these wordes doth declare that he receyued not the gospell whiche he preached of men no not of the Apostles but of Iesus Christe and that the Gospell preached by him ought to be no lesse credited than the Gospel preached by them So that in those wordes he declareth that the truth of the doctrine doth not depende of anie mannes person He speaketh nothing agaynst superioritie quoad ordinem concerning order but dothe rather acknowledge it for he sayth they that are the chiefe c. But it is true that master Caluin noteth on this place Hic non est certamē ambitionis quia nequaquam de personis agitur The cōtention is not for ambition for it is not vnderstanded of the persons Nowe I pray you consider this argumente Paule receyued the Gospell that he preached not of the Apostles but of Christ or the Gospel preached by Paule is equiualent with the Gospell preached by other of the Apostles therfore the names of Archebishoppes Archdeacons ▪ c. are drawne out of the Popes shop together with their offices or this Paule sayth that they that were the chiefe did communicate nothing with him Ergo the names and offices of Archbishops bee taken out of the Popes shop The wordes in the .5 to the Herues .4 vse be these And no man taketh this honour to himselfe but he that is called of God as was Aaron The Apostle here sheweth that Christe was a laufull Priest bicause he was therevnto called by God as Aaron was What is this to Archbishops c. This place teacheth that no man oughte to intrude himself to any function except he be thervnto called by god But what maketh this agaynst any lawfull function or authoritie or what conclusion call you this Christ did not take vnto him that office whervnto he was not called or no mā must take vpon him that whervnto he is not called Ergo Archebishops c. and their offices came out of the Popes shop You shuld fyrst proue that whiche ought to be your minor In the .16 of Luke vse 25. it is thus written but Abraham sayd sonne remember that thou in thy lyfe tyme receauedst thy pleasures and lykewise Lazarus paynes now therfore is he comforted and thou art tormented The riche glutton in his lyfe receyued pleasure and therfore was after in hell tormented Lazarus receyued paynes and after was comforted Therfore Archbishops c. and their offices come out of the Popes shop These fellowes neither care for maior minor nor conclusion so they say some thing and vaynly paynt their margent with shamefully abusing the Scriptures The wordes of Ezech. chap. 34. vse 4. bée these The weake haue ye not strengthened the sick haue ye not healed neyther haue you bounde vp the broken c. In the whiche place the Prophet speaketh against suche Kings magistrates and rulers as despise the people of God and vse themselues cruelly towardes them this doth as well condemne kings and magistrates as it dothe Archbishoppes although in déede it condemneth no office or superioritie but the abuse of the same that is the man abusing the office and not the office it selfe In the .2 Cor. 1. vse 24. the Apostle speaketh thus vnto them Not that we haue dominion ouer your faith but wee are helpers of your ioye for by faith you stande S. Paule here sayth that he hath no authoritie to alter true religion or to rule ouer their consciences but howe proueth this that Archebishops c. came out of the Popes shop Paule saith that he had no power ouer the consciences of the Corinthians therfore Archebishops c. and their offices were drawne out of the Popes shop If you had ben more studious when you were a Sophister if euer you were any you would haue learned better to frame an Argument and haue had better iudgemēt in the sequele of the same If you had not troubled your margent with these quotations you had lesse vttered your follie So muche of the Cannon lawe as is contrarye to the Scriptures is Antichristian and diuellish but there bee diuers Canons in it very good and profitable which may well be reteyned Good lawes may be borrowed euen of Turkes heathenish idolaters and why not of Papists also I haue tolde you before that the thing it selfe is to be considered not the inuentor if it be good and profitable it may be vsed whosoeuer did inuent it In that you say That you maye as safely by the warrant of Gods worde subscribe to allow the dominion of the Pope vniuersally to reign ouer the church of God as of an Archbishop ouer an whole prouince c. You expresse but youre heate I suppose you thinke not so can the Pope as well gouerne the whole Church as the Archbishop one prouince and a lord Bishop one dioces Is one king as well able to gouerne the whole world as he may be to gouern one kingdome or bicause you can rule one parrishe well can you therfore in
and wyll communicate wyth vs neyther in prayers hearing the worde nor sacramentes they confemne and despise all those that bée not of their secte as polluted and not worthye to be saluted or kepte company with and therfore some of them méeting their olde acquayntance béeyng godlie Preachers haue not onely refused to salute them but spitte in theyr faces wishyng the plague of God to lyghte vpon them and saying that they were damned and that God had taken his spirite from them and all this bycause they did weare a cap wherefore when they talke of Phariseys they plucke themselues by the noses But Lorde what a straunge tyme is this when suche as they bee dare thus boldly publishe libelles agaynst their superiors for maynteyning and executing good and godly lawes The conclusion of this Preface is a stoute presumptuous and malaperte threatning in my opinion not to be suffered but howe soeuer your penne and toung walketh yet I pray you holde your handes or else c. In this portion entituled An exhortation to the Bishoppes to deale brotherly with theyr brethren There is no greate matter conteyned worthye of answering onely the authour dothe excuse himselfe for takyng vppon hym that exhortation and moueth the Byshoppes to deale brotherly with the authors of the Admonition Fyrst bicause they be their brethren Secondly bicause they oughte firste to haue discouered vnto the worlde by the worde of God howe truely or falsly they haue written Thirdly bicause they do but disclose the disorders of our Churche of Englande and humbly desire a reformation of the same according to the rule of Gods word c. Fourthly that Papistes lye abroade in their dioces vntouched c. Fifthly that many leude light bookes and balades flie abroade printed not onely without reprehension but Cum priuilegio Lykewyse in the same booke the Author séemeth to iustifie the Admonition and to condemne the Lordship and authoritie of Byshops ascribing thervnto the stay and hinderance of their pretenced reformation charging them after a sort with mangling the Scriptures of God and with snaring the godlie with suche lawes as were purposely made for the wicked These be the principall contentes of that booke The first reason that is that they be their brethren might aswell be alledged for the impuritie of Anabaptists Arrians and such like who pretende the synceritie of Gods woorde and would be counted brethren Yea it might aswell be alledged for many other male faâ—tours who be also brethren and yet must not therefore escape vnpunished for their offences Shall not the Prince and the magistrate execute lawes vppon such as breake them bycause they be their brethren in Christ beware of such doctrine let not affectioÌ„ in priuate mens causes carry you headlong into publique errours But I thinke you are in this point deceiued for how so euer we accoÌ„pt them our brethren yet they accoÌ„pt not vs their brethren neither wil they acknowledge vs so to be as some of theÌ„ bothe in open speach and manifest signes haue declared And therefore when the Bishops deale with them they deale with such as disdayne to be called their brethren To their seconde reason I answere that I thinke they haue bene talked with and herd what they haue to say for them selues but their hawtie mindes and good opinion conceiued of them selues will not suffer them to sée their errours In this reason you alledge nothing for them but that which may also be alledged for the Papistes or any other sect of heretikes But it is an olde saying Turpe est doctori c. How happeneth if that they them selues haue first defamed not the Bishops onely but also this whole Churche of England with publique libelles before they haue vsed brotherlie and priuate conference This is to spye a mote in another mans eye c. How true the third reason is may appeare in my answere to their AdmonitioÌ„ But how true so euer it were yet their disordered disclosing by vnlawfull meanes that is by libelling deserueth as much punishement as hitherto they haue had for the truth nedeth no such vngodly meanes of disclosing If Papists go abrode vnpunished when by lawe they may be touched surely it is a great faulte and can not be excused and I pray God it may be better looked to But this is no good and sufficient reason for the impunitie of other Bicause some Papists be not punished shall therefore no disordered persons be punished Or bycause some in authoritie winke at some Papists shall therefore no lawes be executed towards any offendours Surely touching malice against the forme and state of this our Church I sée no great differeÌ„ce betwixte them and the Papists and I thinke verily they both conspire togither The same answere I make to your fifte reason shall no booke be suppressed bycause some be not It is a fault I confesse to suffer leude ballets and bookes touching manners But it were a greater faulte to suffer bookes and libells disturbing the peace of the Church and defacing true religion Concerning the titles and offices of Byshops I haue spoken sufficiently before In mangling wresting of the scriptures none offend so muche as do the Authours of the Admonition who in that pointe are comparable to the Papistes as may bée séene by the learned and diligent reader If they whome they terme godly do willingly offend against suche lawes as were made for the wicked they are to be punished according to the lawes neyther are they to be spared bicause they pretende godlinesse For there is no godlinesse in breaking of lawes The thirde scroule called An exhortation to the Bishops and their clergie to aunswere a litle boke c is satisfied I trust for I haue as it is there required aunswered the shorte and peuish pamphlet as they terme it I haue disclosed their double and corrupte dealing their wringing of the scriptures to serue their turne and haue declared the true sense and meaning of them I haue not bumbasted it with rethoricke but in plaine and simple manner vttered my iudgement according to the true meaning and sense of the scriptures Notwithstanding I haue in sundrie points declared the vse of the Churche of Christ in times past and do vse the testimonie of auncient councells and learned fathers whiche these vnlearned men vnlearnedly contemne a thing not hearde of in any age or Church nor allowed of any learned man but only of certaine heretiques and especially Anabaptists To be shorte I haue not answered the booke by péeces but wholy How be it I must desire them to pardon me for not making more spéede wyth mine Answere their friuolous quotations so troubled me and my other businesse that I could no sooner make an ende of it In all the rest of that deriding Pamphlet there is nothing of any moment worth the answering Therefore as they alledge this portion of a sentence taken out of Saincte Augustine in his epistle ad Vincen. Si terrerentur non docerentur
improba quasi dominatio videretur If they should be feared and not taughte it mighte seeme a wicked gouernaunce so I conclude with the other parte of the same sentence Si docerentur non terrerentur vetustate consuetudinis obdurarentur ad capescendaÌ„ viaÌ„ salutis pigrius mouereÌ„tur If they shold be taught and not feared in time they woulde waxe stubborne and be the hardlier moued to embrace the way of saluation ¶ A briefe viewe of the seconde Admonition I Haue also receyued a seconde Admonition to the ParliameÌ„t the Authoure whereof vndertaketh to teach how to reforme those things whiche the other Admonition found fault with I shall not néede to make any long discourse of it neyther will I The aunswere to the first Admonition is an answere to this also Only I thought it good to note vnto you that this booke consisteth of these points especially First it iustifieth the authours of the first Admonition séemeth to complaine that they haue not iustice bicause they appealing to the highest Courte of Parliament their appeale woulde not be receiued And therefore they say the scripture is plaine that it shal be easier for Sodom Gomorra in the day of iudgement than for suche a Courte meaning the Court of Parliament they quote for that purpose in the margent the .10 of Math. vers 14.15 which is a shameful prophanation of the scripture an egregious slander to that honorable Courte The iustnesse of the appeale I leaue to the Iustices and skilfull lawyers to be considered of for it is not within the compasse of my facultie Only I thinke that that scroule can haue no defence of Parliament first bycause it is a Libell secondly bicause it was published in printe before the Parliament was made priuie vnto it In this parte these words of theirs would be wel considered there is no other thing to be looked for than some speedy vengeance to light vppon the whole lande prouide as well as the politique Macheuills of EnglaÌ„d thinke they can though God do his worst It would be knowne whome they meane by these politique Macheuills For they enuie all men of great authoritie wit and pollicie The seconde parte consisteth only of rayling wordes and slanderous accusatioÌ„s first against this whole church of England for they say that we are scarce come to the outward face of a church rightly reformed and that althogh some truth be taught by some preachers yet no preacher may without greate danger of the lawes vtter all truth comprised in the booke of god c. And a litle after they ad say that the truth in a manner doth but peepe out behind the screene which speches as they be very vntrue for who knoweth not that the Gospel is wholy publikely fréely preached in this church of EnglaÌ„d so they be slanderous neither can the Papists speak any worse In this part also to proue that this is no true saying in maters of pollicie gouernmeÌ„t it is not repugnaÌ„t to the word of god therfore it may be vsed is alledged this saying of Christ. Math. 12. He that is not with me is against me But they haue forgoteÌ„ the words of christ Mar. 9. qui non est aduersus nos pro nobis est He that is not against vs is with vs. Wherevpon we may much better coÌ„clude that that which is not repugnaÌ„t to the scripture is consonaÌ„t to the Scripture than they can doo the contrary of the former place Notwithstanding in both these places as I thinke Christe speaketh rather of men and persons than of things themselues In the same parte their speach of the Quéenes supremacie is very suspicious it would be demaunded of theÌ„ what they think in déede of hir maiesties authoritie in ecclesiastical matters for in this pointe they haue hitherto delte very subtilly and closely notwithstaÌ„ding their meaning may easily be perceiued of such as diligently coÌ„sider their bookes Likewise in this parte they note certayne contrarieties in this Churche as betwixte the Communion boke and Iniunctions touching wafers the Communion booke and Aduertisementes concerning Churche vestures the Cannons and the PoÌ„tificall in not ordering of ministers sine titulo and such like matters of no importance which iustifie rather this church thaÌ„ otherwise for surely if they had had weightier matters they would no doubt haue alledged them But in these same matters they are muche deceiued for as I suppose in matters of ornaments of the Church and of the ministers thereof the Quéenes maiestie togither with the Archbishop or the commissioners in causes ecclesiastical haue authoritie by Acte of parliameÌ„t to alter and appointe such rytes and ceremonies as shall from time to time be thought to them most conueniente To be shorte in that pointe they saye that in thinges of order one Churche maye many times differ from another without offence following the generall rules of scripture for order as in appointing time and place for prayers c. whiche is a very true saying and flat contrary to all that is saide either in the first admonitioÌ„ or in this second For if such things may be appointed in the church not being expressed in the word of God but depending vppon this generall rule Let all thinges be done decently and in order 1. Cor. 14. then surely the magistrate hath authoritie in such matters to appoint what shall be thought vnto them most conuenient so that it be not repugnant to â—o y word of God excepte you will make this the question whether in suche matters we oughte to be directed by the magistrates and gouernours of the Churche or by euery priuate pastoure in his seuerall charge The thirde parte of this booke condemneth the degrées of Doctors Bachilers of diuinitie and Masters of arte in the vniuersities and slaunderously vntruly and opprobriously speaketh of the vniuersities and suche as be in them presumptuously prescribing a manner of reformation for the same when as I thinke verily they knowe not what Uniuersities meane But here we may note that they séeke to ouerthrowe al learning and degrées of learning The same parte also very slaunderously and vnchristianly rayleth on some bishops by name and the rest of the clergie charging them most vn truly with sundrie things but bycause it is done by way of libelling a diuelishe kinde of reuenge therefore I trust godly and wise men will estéeme of it accordingly Besides slaunderous reports and opprobrious words there is nothing in thys parte worthy the answering In the fourth parte the Authoure taketh vppon him to set downe a plat forme of a Churche to prescribe the manner of electing ministers of their exercises of theyr equalitie of the gouernement of the Church c. Whiche surely being well considered wil appeare not only a confused plateforme without any sounde warrant of Gods worde but also a fantasticall deuise tending to the ouerthrowe of learning religion yea the whole state and gouernement of the common welth But bicause I haue