The defense of the aunsvvere to the Admonition against the replie of T.C. By Iohn VVhitgift Doctor of Diuinitie. In the beginning are added these. 4. tables. 1 Of dangerous doctrines in the replie. 2 Of falsifications and vntruthes. 3 Of matters handled at large. 4 A table generall.

¶ What kind of preaching is moste effectual. Tract. 11. (Book 11)

The firste Diuision.

Admonition.

The fiftenth and sixtenth. Then (n) 1.1 feeding the flocke diligently, nowe teachyng quarter∣lye:

then preachyng (o) 1.2 in season and out of season, nowe once in a moneth is thought sufficient, if twice, it is iudged a worke of supererogation▪

Ansvvere to the Admonition. Pag. 82. Sect. vlt. & Pag. 83. & Pag. 84. Sect. 1.

These be but wordes of pleasure: God bee thanked there bee ministers (and suche as you mislyke of) whiche feede their flocks di∣ligently, and preache in tyme, and out of tyme, according bothe to S. Peters and S. Paules meaning.

But you must vnderstande, that he doth not always feede the* 1.3 best, nor take the greatest paines, which preacheth most often, but he that preacheth most learnedly, most pithyly, most orderly, most dis∣cretely, moste to edifying.

It may be that he which preacheth but once in the moneth, taketh* 1.4 more paynes for his sermon, hath more pithe and learnyng in hys sermon, edifieth more by his sermon, than you doe for all your ser∣mons, in all your sermons, or by al the sermons that you make in the whole yeare, be they neuer so many. For what is it to preache eue∣ry* 1.5 day, and to spend the time with words only, or with bytter inuec∣tiues against certain trifles, and against superiours? Such sermons do not edifie, but destroy, do not worke in the heartes of the hearers faith & charitie, but either cōtempt of religion, or else contempt of su∣periors, cōtempt of good orders, yea hatred, malice, vndiscrete wrath, coloured with a pretēce of zeale. Truly such sermōs seldome or neuer worke any good effect: many womē in London could on that sort oc∣cupie the tyme. Wherfore I am fully persuaded, that he cōmeth nerer to the fulfilling of the mynd of the Apostle, which diligētly studying & labouring continually for knowledge, doth orderly, learnedly, and ef∣fectually preach once in the moneth, thā such as backbiting at other mens tables, running all the day long vp and downe the stretes, sel∣dome or neuer studying, do negligently, vnorderly, verbally (if I may so terme it) preach euery day twice. And yet I know the oftner a man doth preach (the former circumstances being considered) the better it is. But of euery one it will be required according to his talent: & not he that speaketh most, but laboureth most to speak, not he that prea∣cheth most often, but that preacheth moste painfully, truly, and dili∣gently, shall in that day be beste accepted.

That learned and auncient father M. Whithead hath sundry times lamented in my hearing (and I thinke there be other of his fren∣des hathe hearde the same) the loose, friuolous, and vnprofitable preaching of diuers ministers in London. And I would to God it were better looked vnto: then I thinke verily we shoulde haue lesse contention and more religion.

T. C. Pag. 123. Sect. 1.

Here M. Doctor would faine (as it seemeth) if he durste, interprete diligent preaching & prea∣ching in season, and out of season, to be preaching once a moneth. But bicause he dare not say so di∣rectly, he compasseth it about, and first putteth the case of one preaching twice a day, verbally, and wyth small substance of matter, and of an other preachyng but once in a moneth, and doth it py∣thyly, and orderly, and discretely, and concludeth, that suche a Sermon once in a monethe, is nearer the mynde of the Apostle, than all those other Sermons made twice euery daye: and yet the case is not so cleare, as he maketh it. For grauntyng that those (which he calleth verball ser∣mons) haue some goodnesse and edifying, it must be very simple & slender meate, which is not better

beyng giuen euery day, than the best and dayntiest meate once onely in a moneth. For with the one a man may liue although he be not lyking, with the other he being once fed, is afterward fai〈1 line〉〈1 line〉∣shed. But how if the case be put, that the monethly and long laboured sermons, as they are called, haue as little, and lesse good wholsome doctrine in them, than the sermons whiche are preached euery daye. Assuredly for the moste of those that goe so long with a Sermon, and whyche I knowe and haue hearde: when they come to bryng it foorthe: bryng foorth oftentymes more wy〈1 line〉〈1 line〉e, and vnprofytable matter, than any good and tymely frute, or holesome substantiall doctrine. And no maruell, for therein the worde of God is fulfilled, whiche declareth that the talentes of Gods gifts and grace, are encreased by co〈1 line〉〈1 line〉tinuall vse, and laying out of them, and of the other side diminished, and in the ende taken quite away, when as they are suffered to lie so long rusting, as it were digged in the ground.

Io. Whitgifte.

M. Doctors wordes hée playne: youre dealyng wyth them can not obscure them: That whyche I haue spoken of verball Sermons, is notoriously knowne* 1.6 to bée true. What I haue sayde of monethly Sermons, I referre to other mens iudgemente. The similitude betwixte the externall meate that féedeth the bodie, and the woorde of God that féedeth the soule, dothe fayle in manye thyngs, and especially in these: that the meate of the bodie remayneth not in the stomacke, but passeth thorough: the worde of God continueth and indureth in the mynde for euer. The meate of the bodie, the better it is digested, the lesser whyle it dothe continue: The worde of God the better it is vnderstoode and remembred, the lon∣ger it remaineth. The meat of the bodie once taken, serueth but for y^e present time, bée it neuer so good and holesome: The worde of God once preached, and faythful∣ly receyued, dothe nourishe and féede continually: therefore one learned, effectu∣all, orderly Sermon, preached once in a Moneth, conteyneth more nouryshe∣mente in it, feedeth longer, woorketh more in the heartes of the hearers, edify∣eth more, than all the vnorderlye, and verball Sermons, I myght also adde contentious, that some preache in one whole yeare. But you compare the worde of God, and the nutriment of the body togyther in most grosest manner, and in that wherein they are nothing like.

What you thinke of those monethly, and long laboured sermons (as you call them) it skilleth not much, for you are in a heate, which hindreth true iudgemente. But I woulde haue you, and all other to vnderstande, that this whiche I speake of mo∣nethly sermons, I speake it in compar〈1 line〉〈1 line〉son, and not that I woulde haue a man that is otherwise able, to preach but once in a moneth. I haue shewed the contrary in my Answer. Euery man shall render an accompt of his laboure according to his talent. Wherefore you and your company which are so greatly delighted in spreading false rumors of other men, and séeke to win credite vnto your selues, by diffaming of them, shall answer one day, to God and to me, for the great iniurie you haue done me in that behalfe. If it were lawfull for me to boast of my selfe, I might iustly saye and proue it, that I haue preached as many sermons as the most of you: God for∣giue me for my boasting, but you compell me. Well I confesse that I haue done no more than I ought to haue done: And I beséech God to graunt me no longer life, or ioy in this worlde, than I desire to be vigilante and profitable in his Churche. I woulde not be dumbe and without a function as you are, and vppon that occasion, for all the goodes in Englande: For surely if those that preache not being able and once called therevnto, shall haue an hard iudgement: what shall become of suche, as not onely not preache themselues, but deface other men that preache, by backbi∣ting and slaundering, and spreading abrode false rumours vpon them, to discredite both their persons, and doctrine: and with sectes & schismes rent in péeces the Church of Christ, and violently plucke downe whatsoeuer other men haue builded. O. T. C. these things would be considered in time.

The seconde Diuision.

T. C. Pag. 123. Sect. 2.

And heere M. Doctor taketh occasion to vtter his stomacke agaynste London▪ flynging of one syde agaynste the women, of the other syde agaynste the Ministers, whose diligence bycause it maketh M. Doctors negligence more to appeare, as a darke and dus〈1 line〉〈1 line〉she colour, mat∣ched with that whiche is cleare and lightsome, he doth goe aboute to deface, with the vntrue and slaunderous surmyse, of loose, negligente and vnprofitable preachyng. If there be some one such or two in London, 〈1 line〉〈1 line〉t is too greate iniurie therefore, to charge indefinitely the companye of the ministers of London. Besydes that, M. Doctor dothe not see howe fyrste he accuseth the▪ Bi∣shop or euer he beaware, bothe in ordeyning suche ministers, and not in reforming them, beyng so farre out of order, and then the Archbishop, whiche doth not require this disorder at the Bishops hande, 〈◊〉〈◊〉 (as he sayeth) this is so godlie and heauenly an order, to haue one Bishop ouer ma∣ny ministers, and one Archebishop ouer dyuers▪ Bishops, and if we shall esteeme the pythinesse and fastnesse of preachyng▪ by the frutes, as by the knowledge and sear▪ of God in the people of London, and by faythfull and true hearts toward the Prince, and the Realme, I thynk that that which he termeth 〈◊〉〈◊〉, loose, and vnprofitable preachyng, wit fal out to be waightyer, and to leaue a deeper printe behynde them, than those monethly sermons, whyche he speaketh of. And tte Ministers of London better ministers, whiche preache twice a day, than those whiche make the words of God nouell and daynties, and as M. Latimer pleasantly sayd, Strawberies com∣myng only at certayne tymes of the yeare.

Io. Whitgifte.

I speake fyrste of the Authours of the Admonition. Then I reporte M. Whit∣head his saying of dyuers preachers in London: whiche if you coulde haue impro∣ued, I thynke you woulde.

I knowe there be manye graue, learned, wyse and go〈1 line〉〈1 line〉re Preachers in Lon∣don, whyche haue greately profited that place, and as instrumentes haue wrou∣ghte those good effectes you speake of, in the heartes of many〈1 line〉〈1 line〉. But I knowe al∣so, there be some others farre vnlyke vnto them in all respects, who by their vndis∣create and loose dealyng, haue as muche as 〈1 line〉〈1 line〉yeth in them, wroughte the con∣trarie.

If they haue bene suffered eyther throughe the negligence of Archebishop, or Bishop, I excuse neyther of them: I thinke they haue good cause to take better héed hereafter.

Touching the women of London, I haue not sayde any thyng to their disprayse, I knowe a number verie honeste and godlie, and I knowe none that is euyll. Onely I require that modestie in some of them, that beséemeth sober matrones, and women pro〈1 line〉〈1 line〉essyng the Gospell. It is not séemely for a woman to speake in the Churche, no not that whiche is good: muche lesse comely is it for hir to sc〈1 line〉〈1 line〉lde openly in the streates, or to be a common deprauer of others at tables, and other meetings.

There is no cause why I shoulde beare a stomacke 〈◊〉〈◊〉 London, whiche place I haue alwayes honoured, where I haue many friendes, to the whych I haue she∣wed as many tokens of good will, as any one man of my abilitie: But if I admo∣nishe some of the Citezens, and bidde them take héede, that they abuse not the Go∣spell to serue theyr affections, that they make it not a cloke for theyr contentions, that they waxe not wearie of it, and desire straunge Doctrines, that they heape not vp suche Preachers vnto themselues, as maye serue theyr humours, that they shewe themselues more thankfull for the Gospell, the whyche they haue so long receyued, that they studye for peace and quietnesse, that they grieue not the Prince in séekyng alterations, by whome they enioy the pure worde of God, true vse of his Sacramentes, and syncers woorshyppyng of hym: To be shorte, if I moue them to brotherly loue, true obedience to theyr Superiours, and hatred of sectes, and schismes, whervnto diuers of them be too much drawne by such as you are: Do I vtter my stomacke agaynst them? If eyther they or you take it so▪ then I answere that I must obey God rather than man: and preferre my Prince, before all my friendes: But this is a péece of your Rhetorike, to drawe into hatred: which I doubt not the godlie will easyly espie, and iudge of your spirite accordingly.

The thirde Diuision.

Admonition.

Nay some in the fulnesse of their blasphemie haue sayde it, that muche preachyng bryngeth the worde of God into contempt, and that foure preachers were inough for all London, so farre are they from thinking it necessarie, & seeking that euery congregation should haue a faithfull pastor.

Answere to the Admonition. Pag. 167. Sect. 2. 3.

If any haue mislyked often preachyng, or hane sayde, that muche* 1.7 preachyng bryngeth the worde of God into contempte, or that foure preachers were inough for all London, they are to be blamed, (and that iustely) and not the booke, for it willeth no man to say so.

But if any hath sayd, that some of those which vse to preach of∣ten, by their loose, negligente, verball, and vnlearned Sermons, haue brought the worde of God into contempte, or that foure god∣lie, learned, pithy, diligent and discreete preachers, might do more good in London, than fortie contentious, vnlearned, verball, and rashe Preachers, they haue sayde truely, and their saying myghte well be iustifyed. Howbeit take heede that you slaunder no man, or vniustly seeke the discredite of any, whylest you seeke to vtter youre malice against that godlie booke. None that fauoureth Gods word (as I thinke) denyeth that hearing the worde of God, is the vsuall and ordinarie meanes, whereby God vseth to woorke faythe in vs, And that therfore Preachers be necessarie.

T. C. Page. 124. Lin. 10.

Of this thing M. Doctor speaketh agayne in the. 167. page, but to this effect altogether, and almoste in the same wordes.

Io. Whitgifte.

And yet is there somthing there, that would haue bin answered, but I take that as graunted whiche is not answered.

The fourth Diuision.

Admonition.

The seuententh and eightenth. Then nothing taught but Gods word, now princes plea∣sures, mēs deuises, Popish ceremonies and Antichristian rites in publike pulpits defended. Then they sought (p) 1.8 them, now they seeke theyrs.

Ansvvere to the Admonition. Pag. 84. Sect. 3. 4. 5.

It had bin wel to let vs vnderstand what those Princes pleasures* 1.9 be, what mens deuises, what Popish ceremonies, what Antichristiā rites, for nowe you haue but slandered both the Prince & the whole state of religion, in this Churche by publike authoritie established: wherfore vntil you shew some particulars, this shal be my answere, that Spiritus Dei ne{que} est mendax, ne{que} mordax, The spirite of God is neyther a lyer, nor a slaunderer.

It is but your pleasure thus generally to say: That then pastors soughte their flocks, now they seeke theirs: for it is well knowne that there bee Pa∣stours which seeke their flockes, and not theirs.

Hitherto (thanks be vnto God) in al this discourse, ther is not one peece of false doctrine of any substance ascribed to this Churche of England by these libellers, & therfore it hath (as God will) the fyrst note of the true church of Christ, that is, puritie of doctrine.

T. C. Pag. 124. Lin. 12.

To the next section being the rest of the. 84. page. I minde to say nothing, hauing before spo∣ken of the faults, of the ceremonies and rites which are vsed with vs.

Io. Whitgifte.

The Admonition saith, that then nothing was taught but Gods word, now Princes plea∣sures, mens deuises, popishe ceremonies, and Antichristian rites, in publike pulpits defended, and will neyther you, nor they tell vs, what those Princes pleasures. &c. be? well, it is true y^t followeth in that part of my Answer: for there is nothing said to the cōtrary.

Admonition.

These and a greate many other abuses are in the ministerie remayning, which vnlesse they be remoued, and the truth broughte in, not onely Gods iustice shall be poured foorthe, but also Gods Church in this realme shal neuer be builded. For if they which seeme to be workinē, are no work∣men indeede, but in name, or elfe worke not so diligently and in such order as the workmaster com∣maundeth, it is not only vnlikely that the building shall go forward, but altogither impossible that euer it shall be perfited. The way therefore to auoid these inconueniences, and to reforme these de∣formities, is this: Your wisedomes haue to remoue Aduousons, Patronages, Impropriatiōs, and Byshops authoritie, clayming to themselues thereby right to ordeyne ministers, and to bring in that old and true election, which was accustomed to be (q) 1.10 made by the cōgregation. You must dis∣place those ignorant and vnable ministers already placed, and in their roomes appoynte suche as both can and wil by Gods assistance (r) 1.11 feede the flocke. You must plucke downe and vtterly ouer∣throw without hope of restitution, the Court of Faculties, from whence not only licences to en∣ioy many benefices are obteyned, as pluralities, Trialities, Totquots. &c. but all thinges for the most part, as in the Court of Rome are set on sale, licences to marrie, to eate flesh in times prohibi∣ted,* 1.12 to lie from benefices and charges, and a great number beside, of such like abhominations. Ap∣point to euery congregation a learned and diligēt preacher▪ Remoue Homilies, Articles, iniuncti∣ons, a prescript order of Seruice made out of the Masse booke. Take away the lordship, the l〈1 line〉〈1 line〉yte∣ring, the pompe, the idlenesse, & liuings of byshops, but yet employ them to such endes as they were in the old Church appoynted for. Let a lawfull and a godly scigniorie looke that they preache, not quarterly or monethly, but continuallie: not for filthy lucre sake, but of a ready mind. So God shall be glorifyed, your consciences discharged, and the flocke of Christe (purchased (s) 1.13 with his owne bloud) edifyed.

Ansvvere to the Admonition. Pag. 86. & 87. Sect. 1. 2.

What these great abuses by you hitherto alleadged be, I trust you* 1.14 do now fully vnderstand, surely except such factious libellers, suche stirrers vp of schismes, such disturbers of the peace of the church, such contemners of those that be in authoritie, be not onely remoued, but repressed, God will not only of his iustice punish the magistrates of this Realme for their carelesnesse in this behalfe, but also Gods gos∣pell will therein be as much defaced with factions, schismes, and he∣resies, as euer it was in the Popes time, with superstition and ido∣latrie. For surely these men that would be compted such perfect buil∣ders,* 1.15 be but vnderminers and destroyers, and instruments of some greedy guttes, and lusty toysters, who to maynteyne their pride, and ioylitie, seeke for the spoyle of the Churche, and indeede the vtter o∣uerthrow both of learning and religion.

For take from Byshops their lands and their authoritie, let euery* 1.16 parish elect their owne minister, remoue Homilies, Articles, Iniunc∣tions, appoynt no prescript order of seruice (that is to say) let there be no order prescribed to any man, no law to direct him or controll him, but let euery minister do what he list, speake what he list, alter what he list, and so oft as him list: to be short, let euery minister be King and Pope in his owne parish, and exempted from all controlemente of Byshop, Magistrate, and Prince, and you shall haue as many kinds of Religion, as there is Parishes, as many sects, as ministers, and a Church miserably torne in peeces, with mutabilitie and diuersitie of opinions.

Do you not see what they shoote at? would they not be free from al* 1.17 magistracie? do they not most ambitiously desire that themselues, whiche they condemne in other? that is, Lordship and superioritie. For who thinke you shoulde be chiefe in euery parish, and direct the rest? Surely euen the minister: The Pope neuer required greater authoritie ouer al Christendom, than they seke to haue ouer their pa∣rish. The Pope and his Clergie did neuer more earnestly seeke, and desire to be exempted from the iurisdiction of ciuil magistrates, than these men do both from ellesiasticall and ciuill Princes, nobles: and magistrates were neuer brought into greater seruitude & bondage, than these men seeke to lay vpon them.

T. C. Pag. 124. Sect. 1.

After a number of words without matter, sayings without proofes, accusations without a∣ny grounds, or likelihoode of grounds, as that they be instruments of greedy gutts, 〈1 line〉〈1 line〉nd lusty roy∣sters to maynteyn〈1 line〉〈1 line〉 them in theyr ioylitie, whych notwithstanding speake ageynst Patron 〈1 line〉〈1 line〉ges, and would haue the liuings of the Church, which are idlely and vnprofitably spent (for the most p〈1 line〉〈1 line〉rt) applyed to the right vses of the poore, and of ministers and schollers, and that they would be discharged from ciuill and ecclesiasticall subiection, whiche humbly submitting themselues to the Queenes maiestie, and all those that are, sente of hir, would deliuer the Churches and themselues for the Churches sake, from the vnla〈1 line〉〈1 line〉ull dominion of one, to the end that they might yeld them∣selues with their Chruches subiect to the lawfull ecclesiasticall gouernment of those which▪ God hath appoynted in his word. After I▪ s〈1 line〉〈1 line〉y a number of such and like accusations, mixt with most 〈1 line〉〈1 line〉itter and reprochfull words, vnto all which, it is sufficient answer, that▪ Quod verbo dictu mest, verbo sit negatum▪ As easily denyed as sayd.

Io. Whitgifte.

For proofe of all that I haue here sayde, I referre my selfe to common experi∣ence, and the like pract〈1 line〉〈1 line〉ses in other Churches, by persons of much like disposition, as the notes in the beginning of the second edition of my Answer to the Admoni∣tion doth more 〈◊〉〈◊〉 large declare.

What that lawfull eccles asticall gouernment of those which (you say) God hath appoynted in his word, is▪ and whether it verifyeth my saying or no, shall be séene, whē we come to that part of your Replie. Certain it is that you would transferre both the autho∣ritie of the Prince, Archbyshop, and Bishop, to your selues, and your seniors▪ for that is the lawfull ecclesiasticall gouernment you meane. And those be the persons whome you thinke God to haue appoynted in his word, as it will fall out more euidētly hereafter.

Ansvver to the Admonition. Pag. 87. Sect. 2.

Wherefore you that be in authoritie, if you loue the peace and pro∣speritie* 1.18 of the Church of Christ, if you desire the good successe of the Gospell if you will preserue the state of this Realme, if you thinke it necessary to haue good magistrates, to haue good lawes and orders in a common wealth, if you esteeme learning, and seeke to preferre it, if you hate anarchian, confusion, Anabaptisme, if you allowe of your owne condition▪ and like of a kingdome better than of a popular state: Then prouide betime some speedy remedy, for these and suche like kind of men: and if the religion you haue established be good, if the orders and lawes you haue made be conuenient, let them not be written against, spoken against, nay openly contemned and broken, withoute sharpe and seuere punishment: suffer not suche as execute them to be contemned, hated, discouraged, and oftentimes frumped* 1.19 by some superiours. Either let your lawes be mainteined as lawes,

or else deliuer vs from our dutie in executing and obeying of them.

T. C. Pag. 124. Sect. 2.

He turneth him self to those that be in authoritie, whom he would make beleue, that it stan∣deth vpon the ouerthrow of the church, of religion, of order, of the Realme, of the state of Princes, of Magistrates, which are by this meanes established, and whose estates are made this way most sure, when as the true causes of these clamors, and outcries, that M. Doctor maketh, is nothing else, but the feare of the ouerthrow, of that honoure which is to the dishonor of God, and ignomune of his Church, and which maketh to the good dispensing of these goodes, for the ayd〈1 line〉〈1 line〉 and helpe of the Church, which now serue to oppresse it.

Io. Whitgifte.

It shall be sufficient to referre the consideration of this your answer to such as be in authoritie, who can best consider of both our meanings.

Ansvvere to the Admonition. Pag. 88. Sect. 1.

Touching the Court of faculties I cannot say muche, for I haue no great experience of it, and lesse knowledge in the lawe, notwith∣standing* 1.20 bycause by lawful authoritie, it is allowed in this Realme, I cannot but reuerently iudge of it, for in such matters I thinke it a poynt of modesty to suppose the best, and to absteine from cōdemning of that gouernment, whiche is allowed as conuenient. If there be faultes in the officers, they may be corrected.

T. C. Pag. 124. Sect. 2.

As for the Court of faculties, the corruptions thereof, being so cleare that all men see them, and so grosse that they which cannot see, may grope them. M. Doctor answereth that he knoweth not what it meaneth, and therefore is moued of modesty to thinke the best of it, whiche is but a simple shift. For besides that that the Admonition speaketh nothing of it, but that the streates, and high wayes talke of: if there had bin any defense for it, it is not to be thought that M. Doctor woulde haue bin so negligent an aduocate, as to haue omitted it, seeing if he were ignorant, he mighte haue had so easily, and with so little cost, the knowledge of it. As for his modesty, his bolde asseueration of things which are doubtfull, which are false, which are altogyther vnlikely, which are impossible for him to know, doth sufficiently bewray, and make so well knowne, that no such visard, or payn∣ting can serue to make men beleeue, that meere modesty shut vp his mouth, from speaking for the Court of faculties, which hath opened his mouth so wide, for the defense of those things, wherein as it falleth out, he hathe declared himselfe, to haue lesse skill and vnderstanding than he hathe of that Court.

Io. Whitgifte.

I haue spoken my cōscience of that Court, neither did I cōferre with any to giue me any instructions concerning it. And surely as I thought then, so do I think now. I haue affirmed nothing which I will not stand to, except you can conuince me by better reasons, than I haue heard any as yet. That Court hath the original and au∣thoritie from the Prince: it is established and confirmed by Parliament: it medleth nothing with that, that perteyneth to the office eyther of Byshop or Pastor. The principall officers be the Lord Chauncellour and the Archbyshop. It maynteyneth the Quéenes prerogatiue in causes ecclesiasticall, and was erected the. 25. reare of King Henry the eyght by authoritie of Parliāment, to the suppressing and vtter a∣bolishing of the Byshop of Romes iurisdiction. It medleth not (for any thing that I know) with matters, that by learning can be proued to be against the word of God: and in some poynts it cannot without inconuenience be missed. But this is a matter of pollicie, and therefore I leaue the further consideration of it, to suche as God hathe committed the gouernmente of thys realme vnto, to whome it dothe especially ap∣perteyne.

Notes

• (n) 1.1

  1. Pet. 5. 〈1 line〉〈1 line〉.
• (o) 1.2

  1. Tim. 4. 2.
• * 1.3

  Who teacheth best.
• * 1.4

  One learned sermon better than many vnlearned.
• * 1.5

  Friuolous and contenti∣ous sermons▪
• * 1.6

  There is not the like reason of externall and spirituall foode.
• * 1.7

  Uerball prea∣chers.
• (p) 1.8

  Phil. 2. 20. 21.
• * 1.9

  The Churche of Englande slaundered by the Admoni∣tors.
• (q) 1.10

  Act. 1. 26. &. 6. 2. 3. 14. 13.
• (r) 1.11

  1▪ Pet. 5. 〈1 line〉〈1 line〉.
• * 1.12

  1. Pet. 5. 2.
• (s) 1.13

  Acts. 20. 28
• * 1.14

  Discipline ne∣cessary.
• * 1.15

  Libellers be vnderminers▪ not builders.
• * 1.16

  Confusion.
• * 1.17

  Anabaptisme feared. Ambition in the Admoni∣tors.
• * 1.18

  An exhortati∣on to those that be in au∣thoritie.
• * 1.19

  Lawekeepers contemned.
• * 1.20

  The Court of faculties.