The first reason of hindring the worde by the noyse made with scraping the sée〈1 line〉〈1 line〉 vpon the ground, as it is vsed by them in derision, so is it of it selfe ridiculeus, and not worthie to be answered: besides it is vntrue, for it hindereth no more the worde bée∣ing read, than hawking and spitting bindereth the same being preached. But Lorde how sparing are you of time, that will not spare so much as may serue a man to bow his knée in. Well it is but a pretence, to helpe out with a merie argument: for I dare say neyther they nor you are so vndiscrete, as to vse it in good sadnesse.
Their second reason hash some more grauitie in it, though not much more weight, and your addition, that it may breede a daungerous opinion of the inequalitie eyther of the Sanne of God with the other persons, or of the Gospell with other Scriptures, is but suppo∣sed, and a man may suppose the Moone to be made of gréene chéese. That gesture at the name of Iesus hath hitherto continued in the Church many hundred yeares, and yet neuer any was heard tell of, that fell into eyther of these opinions by the meanes thereof.
One reason that moued Christians in the beginning the rather to bow at the* 1.1 name of Iesus, than at any other name of God, was bicause this name was most ha∣ted and most contemned of the wicked Iewes, and other persecutors of such as profes∣sed the name of Iesus: for the other names of God they had in reuerence, but this they could not abide: wherefore the Christians to signifie their fayth in Iesus, and theyr obedience vnto him, and to confute by open gesture the wicked opinion of the Iewes and other infidels, vsed to doe bodily reuerence, at all tymes when they heard the name of Iesus, but especially when the Gospell was read, which conteyned that glad tydings of saluation which is procured vnto man by Christ Iesus, wherevpon also he is called Iesus, that is, a Sauior. Neyther can it be agaynst christianitie to shewe bodily reuerence, when he is named by whom not onely all the spirituall enimies of mankinde are subdued, but also the faythfull be made partakers of the kingdome of heauen. Wherefore as I binde no man of necessitie to this reuerence at the name of Iesus, so do I not iudge any man that (hauing knowledge) vseth the same: for I will not holster and defende superstitious ignorance.
It must néedes be malicious dealing, to charge the common order and booke of pub∣like prayer, with particular faults of priuate men and places. If you knowe where these abuses be, and will complaine of them either to the Archbishop or Bishop, I dare say they will reforme them.
There is better reason why one Pastor may haue two benefices, than one Curate serue in two cures, for ministring of the Sacraments and reading publike prayers day∣ly, doth require more bodily attendance than the preaching of the worde. A man may better in one day preach at two Churches, than he can at them both minister the Sa∣craments, and celebrate publike prayers. That Pastor that hath two benefices, and two good Curates at them both, may with much more facilitie do his dutie, both to∣wardes his Churches particularly, and the whole Church generally.