A18078:871
A reply to an answer made of M. Doctor Whitgifte Against the admonition to the Parliament. By T.C.A replye to an ansvvere made of M. Doctor VVhitgifte Against the admonition to the Parliament. By T.C.
printed by John Stroud?, 1573
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
For all men see / that the admonition allegeth not the place to the Thessalonians to prove the office of deacons / but to show that idle vagabonds might not have any of that relief / which belongeth unto those which be poor in deed / which thing appeareth both by the placing of the quotation over against that allegation / & by the letter which directeth thereunto. And whereas M. Doctor saith / that the office of the deacons is not only to provide for the poor / but also to preach and minister the sacraments / I have showed before / that it doth not appertain unto them / to do either the one or the other. For the proof whereof / this place of the Romans quoted by the admonition / is very fit & most proper. For S. Paul speaketh there against those which not contenting themselves with their own vocations / did break into that which appertained unto others / as if the hand should take upon it the office of the eye / or of some other member of the body / & therefore S. Paul doth (as it were) bound & point the limits of every office in the church / & so placeth the deacons office only in the provision for the poor. This one thing I will add to that matter / that if the apostles which had such excellent and passing gifts / did find them selves (preaching of the word / and attending to prayer) not able to provide for the poor / but thought it necessary to discharge them selves of that office / to the end they might do the other effectually and fruitfully / he that shall do both now / must either do none well and profitably / or else he must have greater gifts then the Apostles had.
For all men see / that the admonition alledgeth not the place to the Tessalonians to proue the office of deacons / but to shew that idle vagavondes might not haue any of that reliefe / which belongeth vnto those which bee poore in deede / which thing appeareth both by the placing of the quotation ouer agaynst that allegation / & by the letter which directeth therunto. And whereas M. Doctor sayth / that the office of the deacons is not only to prouide for the poore / but also to preach and mynister the sacramentes / I haue shewed before / that it doth not appertayne vnto them / to doe eyther the one or the other. For the proofe whereof / thys place of the Romaines quoted by the admonition / is very fit & most proper. For S. Paule speaketh there agaynst those which not contenting themselues with their owne vocatiōs / dyd breake into that which appertayned vnto others / as if the hand should take vpon it the office of the eye / or of some other member of the body / & therfore S. Paule doth (as it were) bound & point the limites of euery office in ye church / & so placeth the deacons office only in the preuysion for the poore. Thys one thing I will adde to that matter / that if the apostles whiche hadde suche excellent and passing gyftes / dyd fynde them selues (preaching of the woorde / and attending to prayer) not able to prouyde for the poore / but thought it necessarye to dyscharge them selues of that offyce / to the ende they myght doe the other effectually and fruitefully / hee that shall doe both now / must eyther doe none well and profitably / or else hee must haue greater giftes then the Apostles had.
The second point is touching that there were deacons in every church / which is well proved of the admonition / both by the place of the Philippians / and of the Acts / for although it be not there said / that the deacons were in every church / yet for so much as the same use of them was in all churches which was in Jerusalem & at Philippos / and for that the Apostles (as hath been before ⟨p. 191⟩touched) labouring after the uniformity of the church / ordained the same officers in all churches / the proof of one is the proof of all / and the showing that there were deacons in one church / is the showing in all. The place which they allege out of the first to Timothy / is of all other most proper: for S. Paul there describing not how the church of Ephesus / but simply and generally how the church must be governed / reckoneth there the order of deacons. Whereunto may be added the continual practise of the church long after the Apostles times / which appeareth by the often superscriptions and subscriptions in these words (the bishop / elders / and deacons of such a church / and unto the bishop / elders / and deacons of such a church). And by that it is so often times said in the councils where the churches assembled / y• there were so many bishops / so many elders / so many deacons.
The seconde poynt is touching that there were deacons in euery churche / which is well proued of the admonition / both by the place of the Phillippyans / and of the Actes / for although it be not there sayd / that the deacons were in euery church / yet for so muche as the same vse of them was in all churches which was in Ierusalem & at Philippos / and for that the Apostles (as hath bene before ⟨p. 191⟩touched) laboring after the vniformitie of the church / ordeyned the same officers in all churches / the proofe of one is the proofe of all / and the shewing that there were deacōs in one church / is ye shewing in all. The place which they alledge out of the first to Timothe / is of all other most proper: for S. Paule there describing not how the church of Ephesus / but simply and generally how the church must be gouerned / reckneth there the order of deacons. Whereunto may be added the contynuall practise of the church long after the Apostles times / which appeareth by the often superscriptions and subscriptions in these words (the byshop / elders / and deacons of such a church / and vnto the byshop / elders / and deacons of such a church). And by that it is so often times sayd in the councelles where the churches assembled / y there were so many byshops / so many elders / so many deacons.
The third point in this deaconship is / whether it be a necessary office in the church / or for a time only / which controversy should not have been / if M. Doctors english tong had been agreeable with his latin. For in a certain latin pamphlet of his / whereof I spake before / he maketh the deaconship a necessary office / and such as ought not to be taken out of the church: here he singeth another song. There / because he thought the necessity of the deacon made for him / he would needs have deacons: here because it maketh against him he saith there is no need of them / whereby appeareth how small cause there is / that M. Doctor should upbraid the authors of the admonition with mutability and discord with them selves. But that this office is durable and perpetual / it may appear by that which I have alleged before out of the sixth of Timothy / for the necessity of elders: for the arguments serve to prove the necessity of those orders which are there set forth / whereof the deacon is one. And where as M. Doctor saith that every church is not able to find a curate (as he termeth him) and a deacon / I have before showed / entreating of the seniors / that the churches in the Apostles times / might best have said this / being poor and persecuted / although I see not why the church may not have a deacon or deacons (if moe be needful) with as small charges as they may have a collector or collectors.
The thirde poynt in thys deaconship is / whether it be a necessary office in the church / or for a tyme only / which controuersy shoulde not haue bene / if M. Doctors english tong had bene agreable with hys latin. For in a certayne latin pamphlet of hys / whereof I spake before / he maketh the deaconship a necessary office / and such as ought not to be taken out of the church: here he singeth a nother song. There / because he thought the necessitie of the deacon made for hym / he wold nedes haue deacons: here because it maketh agaynst hym he sayth there is no neede of them / wherby appeareth how small cause there is / that M. Doctor should vpbrayde the authors of the admonition with mutability and discord with them selues. But that thys office is durable and perpetuall / it may appeare by that which I haue alledged before out of the sixt of Timothe / for the necessitie of elders: for the argumentes serue to proue the necessitie of those orders which are there set forth / whereof the deacon is one. And where as M. Doctor sayth that euery church is not hable to fynde a curate (as he termeth hym) and a deacon / I haue before shewed / intreating of the senyors / that the churches in the Apostles tymes / might best haue sayd thys / being poore and persecuted / althoughe I see not why the church may not haue a deacon or deacons (if moe be needefull) with as small charges as they may haue a collector or collectors.
There remaineth to speak of the widows / which were godly poor women in the church above the age of. 60. years / for the avoiding of all suspicion 1of evil which might rise by slanderous tongues / if they had been younger. These as they were nourished at the charges of the church being poor / so did they serve the church in attending upon poor strangers and the poor which were sick in the church / whereof they were widows. Now although there is not so great use of these widows with us / as there was in those places where the churches were first founded / and in that time wherein this order of widows was instituted / part of the which necessity grew both by the multitude of strangers through the persecution / & by the great heat of those east countries / whereupon the washing & supplying of their feet was required: yet for so much as there are poor which are sick in every church / I do not see how a better and more convenient order can be devised / for the attendance of them in their sickness & other infirmities / then this which S. Paul appointeth / that there should be (if there can be any gotten) godly poor widows of the age which S. Paul appointeth / which should attend upon such. For if there be any such poor widows of that age destitute of all friends / it is manifest that they must needs live of the charge of the church / & seeing they must needs do so / it is better they should do some duty for it unto the church again / than the church should be at a new charge to find others to attend upon those which are sick & destitute of keepers / seeing that there can be none so fit for that purpose as those women / which S. Paul doth there describe: so that I conclude that (if such may be gotten) we ought also to keep that order of widows in the church still. I know y• there be learned men which think otherwise / but I stand upon the authority of Gods word / and not upon the ⟨p. 192⟩opinions of men be they never so well learned. And if the matter also should be tried by the judgement of men I am able to show the judgement of as learned as this age hath brought forth / which thinketh that the institution of widows is perpetual / and ought to be where it may be had / and where such widows are found. In deed they are more rare now then in the Apostles times:
For then by reason of the persecution / those which had the gift of continency / did abstain from marriage after the death of their husbands / for that the sole life was an easier estate and less dangerous and chargeable when they were driven to fly / then the estate of those which were married. Unto all the rest until the end of the first part of the admonition I have answered already. Yet there is a point or two / which I must touch whereof the first is in the. 126. page / where he would bear men in hand / that the authors of the admonition and some other of their mind / would shut out the civil magistrate and the Prince / from all authority in Ecclesiastical matters / which surmise although I see it is not so much because either he knoweth or suspecteth any such thing / as because he meaneth hereby to lay a bait to entrap with all / thinking that where he maketh no conscience to give he careth not what authority to Princes / we will be loth to give more then the word of God will permit / whereby he hopeth to draw us into displeasure with the Prince: yet for because he shall understand / we nourish no opinions secretly which we are ashamed to declare openly / and for that we doubt not of the equity of the prince in this part / which knoweth that although her authority be the greatest in the earth yet it is not infinite / but is limited by the word of God / and of whom we are persuaded that as her majesty knoweth / so she will not unwillingly hear the truth in this behalf / these things I say being considered / I answer in the name of the authors of the admonition / and those some other which you speak of / that the Prince and civil magistrate hath to see / that the laws of God touching his worship / and touching all matters and orders of the church be executed & duly observed / & to see that every Ecclesiastical person do that office whereunto he is appointed / and to punish those which fail in their office accordingly. As for the making of the orders & ceremonies of the church / they do (where there is a constituted and ordered church) pertain unto the ministers of the church and to the ecclesiastical governors / and that as they meddle not with the making of civil laws and laws for the common wealth: so the civil magistrate hath not to ordain ceremonies pertaining to the church.
For then by reason of the persecution / those which had the gift of continency / dyd abstayne from mariage after the death of their husbandes / for that the sole lyfe was an easyer estate and lesse daungerous and chargeable when they were driuen to flye / then the estate of those which were maryed. Vnto all the rest vntill the ende of the first part of the admonition I haue answered alredy. Yet there is a poynt or two / which I must touch wherof the first is in the. 126. page / where he would beare men in hand / that the authors of the admonition and some other of theyr mynde / would shut out the cyuill magistrate and the Prince / from all authoritie in Ecclesiastical matters / which surmise although I see it is not so much because eyther he knoweth or suspecteth any such thing / as because he meaneth heereby to lay a bayte to entrappe with all / thinking that where he maketh no conscience to geue he careth not what authority to Princes / we will be loth to geue more then the word of God will permit / wherby he hopeth to draw vs into displeasure with the Prince: yet for because he shall vnderstande / we norish no opynions secretly which we are ashamed to declare openly / and for that we doubt not of the equitie of the prince in thys part / which knoweth that although her authoritie be the greatest in the earth yet it is not infinite / but is lymitted by the word of God / and of whome we are perswaded that as her maiesty knoweth / so shee will not vnwillingly heare the truth in thys behalfe / these things I say being considered / I answere in the name of the authors of the admonition / and those some other which you speake of / that the Prince and cyuill magistrate hath to see / that the lawes of God touching hys worshippe / and touching all matters and orders of the church be executed & dewly obserued / & to se that euery Ecclesiasticall person do that office whereunto he is appoynted / and to punish those which fayle in their office accordingly. As for the making of the orders & cerimonyes of the church / they doe (where there is a constituted and ordered church) pertayne vnto the mynisters of the church and to the ecclesiastycall gouernoures / and that as they meddle not with the making of cyuill lawes and lawes for the common wealth: so the cyuill magistrate hath not to ordayne cerimonies pertayning to the churche.
But if those to whom that doth appertain / make any orders not meet / the magistrate may and ought to hinder them / and drive them to better / for so much as the civill magistrate hath this charge to see that nothing be done against the glory of God in his dominion.
But if those to whome that doth appertayne / make any orders not meete / the magistrate may and ought to hynder them / and dryue them to better / for so much as the ciuill magistrate hath thys charge to see that nothing be done agaynst the glory of God in hys domynion.
This distinction if M. Doctor knoweth not / nor hath not heard of / let him look in the. 2. book of the Chronicles / he shall see / that there were a number appointed 1for the matters of the Lord / which were priests and levites / and there were other also appointed for the Kings affairs and for matters of the common wealth / amongst which were the Levites / which being more in number then could be applied to the use of the church / were set over civil causes / being therefore most fit / for that they were best learned in the laws of God / which were the politic laws of that country. There he may learn if it please him / that the making of orders and giving of judgements in civil and Ecclesiastical / in common wealth and church matters / pertained unto divers persons / which distinction the writer to the Hebrews doth note / when he sayeth that the 2Priest was ordained in things pertaining to God.
Thys distinction if M. Doctor knoweth not / nor hath not heard of / let him looke in the. 2. booke of the Chronicles / he shall see / that there were a number appoynted 1for the matters of the Lord / which were priestes and leuites / and there were other also appoynted for the Kinges affaires and for matters of the common wealth / amongst which were the Leuites / which being more in number then coulde be applyed to the vse of the churche / were set ouer cyuill causes / being therefore most fit / for that they were best learned in the lawes of God / which were the politicke lawes of that countrey. There he may learne if it please hym / that the making of orders and geuing of iudgementes in cyuill and Ecclesiasticall / in common wealth and church matters / pertayned vnto dyuers persons / which distinction the wryter to the Hebrewes doth note / when he sayeth that the 2Priest was ordayned in things pertayning to God.
This might Master Doctor have learned by that which the noble emperor 1* Constantine attributeth to the fathers of the Nicene council and to the Ecclesiastical persons there gathered: which he doth also permit the Bishops / ⟨p. 193⟩Elders / and Deacons of churches to do / either by correcting or adding / or making new if need be. And by the continual practise of the church in the time of christian Emperors / which always permitted unto the ministers assembled in 2councils / as well the determination of controversies which rose / as the making or the abolishing of needful or hurtful ceremonies / as the case required. Also by the Emperors epistle in the first action of the council of Constantinople where by the epistle of the Emperor it appeareth / that it was the manner of 3the Emperors to confirm the ordinances which were made by the ministers / and to see them kept. The practise of this he might have also most plainly seen in Ambrose / who would by no means suffer that the causes of the churches should be debated in the Princes consistory or court / but would have them handled in the church / by those that had the government of the church: and therefore excuseth him self to the emperor Valentinian / for that (being convented to answer of the church matters / unto the civill court) he came not. And by whom can the matters and orders of the church be better ordained / then by the ministers of the church? And if that be a good reason of Master Doctor in the forty and seventh page / that the Bishops ought therefore to ordain ministers / because they are best able to judge of the learning and ability / of those which are the fittest / it is also as good reason / that therefore the ministers and governors of the church should appoint and decree of such ceremonies and orders as pertain to the church / for because it is to be supposed that they can best judge of those matters / bestowing their studies that ways / and further best understanding the estate of the church about the which they are wholly occupied. And this is not (Master Doctor) to shake hands with the papists. For the papists would exempt their priests from the subjection / and from the punishment of the civil magistrate / which we do not.
And the papists would that whatsoever the clergy doth determine / that that forthwith should be holden for good / and the Prince should be forthwith compelled to maintain and set forth that / be it good or evil / without further inquiry: but we say that if there be no lawful ministry to set good orders (as in ruinous decays and overthrows of religion) that then the Prince ought to do it: and if (when there is a lawful ministry) it shall agree of any unlawful or unmeet order / that the Prince ought to stay that order / and not to suffer it / but to drive them to that which is lawful and meet. And if this be to shake hands with the papists / then Master Doctor is to blame / which hath taught us once or twice before / that the appointing of ceremonies of the church / belongeth unto the church. And yet I know that there is one or two of the later writers / that think otherwise / but as I take no advantage of their authority which think as I do / so I ought not to be prejudiced by those / that think otherwise. But for so much as we have M. Doctor yet of this judgement / that the church ceremonies should be ordained by the church / I will travail no further in this matter / considering that the practise of this church commonly is to refer these matters unto the ecclesiastical persons: only this is the difference / that where it is done now of one or a few / we desire that it may be done by others also / who have interest in that behalf.
And the papistes would that whatsoeuer the cleargy doth determyne / that that forthwith should be holden for good / and the Prince should be forthwith compelled to mayntayne and set forth that / bee it good or euill / without further inquiry: but wee say that if there bee no lawfull mynistery to set good orders (as in rumous decayes and ouerthrowes of relygion) that then the Prince ought to doe it: and if (when there is a lawfull mynistery) it shall agree of any vnlawfull or vnmeete order / that the Prince ought to stay that order / and not to suffer it / but to driue them to that which is lawfull and meete. And if thys be to shake handes with the papistes / then Maister Doctor is to blame / which hath taught vs once or twise before / that the appoynting of ceremonies of the church / belongeth vnto the church. And yet I know that there is one or two of the later wryters / that thinke otherwise / but as I take no aduauntage of their authoritie which thinke as I doe / so I ought not to be preiudiced by those / that thinke otherwise. But for so much as we haue M. Doctor yet of thys iudgement / that the church ceremonies shoulde bee ordayned by the church / I will trauaile no further in thys matter / consydering that the practise of thys church commonly is to referre these matters vnto the ecclesiasticall persons: only thys is the difference / that where it is done now of one or a few / wee desire that it may be done by others also / who haue interest in that behalfe.
The other point is in the hundred thirty and eight page / where he most untruly and slanderously chargeth the authors of the Admonition / and maketh wonderful outcries of them / as though they should deny that there had been any reformation at all / sithens the time that the Queens majesty began to reign / manifestly contrary / not only to their meaning / but also to their very words / which appeareth in that they move to a thorough reformation / & to contend / or to labour to perfection / denying only that the reformation which hath been made in her majesties days / is thorough and perfect. We confess willingly / that next unto the Lord God / every one of us is most deeply bound unto ⟨p. 194⟩her majesty / whom he hath used as an excellent instrument to deliver his church here / out of the spiritual Egypt of popery / and the common wealth also / and the whole land out of the slavery and subjection of strangers / whereunto it was so near: This I say we willingly confess before men / and do in our prayers daily give most humble thanks to God therefore.
The other poynt is in the hundreth thirty and eyght page / where hee most vntruely and slaunderously chargeth the authors of the Admonition / and maketh wonderfull outcryes of them / as though they should deny that there hadde beene any reformation at all / sythens the tyme that the Queenes maiestye began to raigne / manyfestly contrary / not onely to theyr meaning / but also to theyr very words / which appeareth in that they moue to a thorough reformation / & to contende / or to labour to perfection / denying only that the reformation which hath bene made in her maiesties dayes / is thorough and perfect. We confesse willingly / that next vnto the Lorde God / euery one of vs is most deepely bounde vnto ⟨p. 194⟩her maiesty / whome he hath vsed as an excellent instrument to delyuer his church heere / out of the spirituall Egipt of popery / and the common wealth also / and the whole lande out of the slauery and subiection of straungers / whereunto it was so neare: Thys I say we willingly confesse before men / and do in our prayers dayly geue most humble thankes to God therefore.
And by this humble suit and earnest desire which we have for further reformation / we are so far from unthankfulness unto her majesty / that we thereby desire the heap of her felicity / & the establishment of her royal throne amongst us / which then shall be most sure and unremoved / when our saviour Christ sitteth wholly and fully / not only in his chair to teach / but also in his throne to rule / not alone in the hearts of every one by his spirit / but also generally / and in the visible government of his church by those laws of discipline / which he hath prescribed.
And by thys humble sute and earnest desire whiche wee haue for further reformation / we are so far from vnthankfulnes vnto her maiesty / that we thereby desire the heape of her felicitie / & the establishment of her royal throne amongst vs / which then shall be most sure and vnremoued / when our sauiour Christ sytteth wholy and fully / not only in hys chayre to teach / but also in hys throne to rule / not alone in the heartes of euery one by hys spirite / but also generally / and in the visible gouernment of hys church by those lawes of discipline / whiche hee hath prescribed.
And whereas M. Doctor would bring us into a foolish paradise of our selves / as though we need not to learn any thing at the churches of France & Scotland / he should have understanded / that as we have been unto them in example / & have provoked them to follow us / so the Lord will have us also profit / and be provoked by their example / and so be mutual helps one to an other / and stir up our selves with the admonition that our saviour Christ stirred up his apostles / that oftentimes those that are first / are not forwardest / but are overrun 1of others that come after. And whereas he would privily pinch at the reformation there / for so much as the Lord hath humbled the one / and exerciseth the other by civil wars and troubles / he should have in stead of rocking us a sleep in our security / put us in remembrance of Gods scourges which hang over us / and of Gods great patience that still tarrieth for our repentance / and that if he have punished that people of his which have suffered so much for the profession of the Gospel / and which went with so straight a foot in it / with an universal hazard of their goods and lives / that we shall not escape unless we repent speedily of our coldness and halting in religion / and unwillingness / I will not say to hazard to put our lives in danger / but not to leese some of our wealth and honour / for the obtaining of a through reformation of the church / and advancement of the glory of the Lord.
And whereas M. Doctor woulde bring vs into a foolish paradise of oure selues / as though we neede not to learne any thing at the churches of Fraunce & Scotland / he should haue vnderstanded / that as we haue bene vnto them in example / & haue prouoked them to follow vs / so the Lord will haue vs also profite / and be prouoked by their example / and so be mutuall helpes one to an other / and stirre vp our selues with the admonition that our sauiour Christ stirred vp hys apostles / that oftentimes those that are first / are not forwardest / but are ouerrun 1of others that come after. And whereas he would priuely pinch at the reformation there / for so much as the Lord hath humbled the one / and exerciseth the other by cyuill warres and troubles / he should haue in steade of rocking vs a sleepe in our securitie / put vs in remembraunce of Gods scourges which hang ouer vs / and of Gods great pacience that still taryeth for our repentaunce / and that if hee haue punyshed that people of hys which haue suffered so much for the profession of the Gospell / and which went with so strayght a foote in it / with an vniuersall hazarde of their goodes and lyues / that wee shall not escape vnlesse wee repent spedely of our coldnes and halting in relygion / and vnwillingnes / I will not say to hazarde to put our lyues in daunger / but not to leese some of our wealth and honor / for the obtayning of a through reformation of the churche / and aduauncement of the glory of the Lord.
Finally / he would rather have put us in remembrance of the sermon which our saviour Christ maketh / where he showeth that those cities are not always 1the greatest sinners / or those whom God is most angry with / which have the heaviest judgements executed upon them / but that thereby the Lord calleth us to repentance / otherwise that we shall likewise perish. This had been more fit forourestate to have been said / then to have after a sort insulted upon the afflicted / & daubed up our eyes that we should not see our misery and our nakedness. In all the rest / M. Doctor hath nothing but words of reproach against the authors of the Admonition / and calling still as his manner is / for more punishment for them / which I will not bestow the answer of.
Finally / he would rather haue put vs in remembrance of the sermon which our sauiour Christ maketh / where he sheweth that those cyties are not alwares 1the greatest sinners / or those whome God is most angry with / which haue the heauiest iudgementes executed vpon them / but that thereby the Lord calleth vs to repentance / otherwyse that we shall lykewise pearish. Thys had bene more fit forourestate to haue bene sayd / then to haue after a sort insulted vpon the afflicted / & daubed vp our eyes that we should not see our mysery and our nakednes. In all the rest / M. Doctor hath nothing but wordes of reproch agaynst the authors of the Admonition / and calling still as hys manner is / for more punishment for them / which I will not bestow the answere of.
Sed etiam quodam in loco facetus esse voluisti, Deus bone, quam te illud non decet.
Here M. Doctor was disposed to make him self and his reader merry / but it is with the bagpipe or country mirth / not with the Harp or Lute / which the learned were wont to handle. For he hath packed up together the old tale of the curst wife / and of the thief that toke away the priests purse / very familiar & homely gear: It might peradventure make M. Doctor hop about the house / but the learned & the wise can not dance by this instrument. It pleaseth M. Doctor to compare those which be put out of their livings without just cause / to heretics / curst wives / and to thieves / but all men do understand how rightly. ⟨p. 195⟩What his troubles be within / and in his conscience / the Lord God and he knoweth best / but as for the outward persecution which he suffereth / it is not such / as he need thus to stoop or to groan / and to blow underneath it / as though he had some great burden upon his shoulders. And if he complain of the persecution of the tong / to let pass his immoderate heat of speech / which he useth with those that he hath to do with all / the tong which is more intemperate then his is in all his book / shall hardly be found. And although it be unreasonable enough / that he should not give men leave to complain of their troubles / when he glorieth in troubling them / yet that of all is most untollerable / that besides the injury which he doth them / he is angry ye they will not lay hands of them selves by casting them selves out of their livings / or ever they be cast out by him. Tully maketh mention of one C. Fimbria / which when he had caused Q. Scelova a singular in ā to be wounded / & saw that he dyed not of it / convented him before the judges / & being asked what he had to accuse him of / answered / for that he did not suffer the whole weapon wherewith he was stricken / to enter into his body: even so M. Doctor contenteth not him self only to do injuries unto men / but accuseth them also / that they will not do it unto them selves / or that they would not willingly suffer his weapons enter so far as he would have them. What conscience is there that bindeth a man to depart from his living / in that place where he liketh not of all the orders which are there used?
Heere M. Doctor was disposed to make hym selfe and hys reader mery / but it is with the bagpipe or countrey mirth / not with the Harpe or Lute / which the learned were wont to handle. For he hath packed vp together the olde tale of the curst wyfe / and of the theefe that toke away the priestes purse / very familiar & homely geare: It might peraduenture make M. Doctor hop about the house / but the learned & the wyse can not daunce by thys instrument. It pleaseth M. Doctor to compare those which be put out of their lyuings without iust cause / to heretickes / curst wiues / and to theeues / but all men do vnderstand how rightly.
There remayneth to speake of the widdowes / which were godly poore women in the church aboue the age of. 60. yeares / for the auoyding of all suspition 1of euill which might rise by slaunderous tonges / if they had bene yonger. These as they were norished at the charges of the church being poore / so dyd they serue the church in attending vpon poore strangers and the poore which were sicke in the church / whereof they were widdowes. Now although there is not so great vse of these widdowes with vs / as there was in those places where the churches were first founded / and in that tyme wherein thys order of widdowes was instituted / part of the which necessity grew both by the multitude of straungers through the persecution / & by the great heate of those east countries / whereupon the washing & supplyng of their feete was required: yet for so much as there are poore which are sicke in euery church / I doe not see how a better and more conuenient order can be deuised / for the attendance of them in their sicknes & other infirmities / then thys which S. Paule appoynteth / that there shuld be (if there can be any gotten) godly poore widdowes of the age which S. Paule appoynteth / which should attend vpon such. For if there be any such poore widdowes of that age destitute of all friendes / it is manifest that they must needes liue of the charge of the church / & seing they must nedes do so / it is better they shuld do some duety for it vnto ye church agayne / thē the church should be at a new charge to finde others to attend vpon those which are sicke & destitute of keepers / seing that there can be none so fit for that purpose as those women / which S. Paule doth there describe: so that I conclude that (if such may be gotten) we ought also to kepe that order of widowes in the church still. I know y• there be lerned men which thinke otherwise / but I stand vpon the authoritie of Gods worde / and not vppon the ⟨p. 192⟩opynions of men be they neuer so well learned. And if the matter also shoulde be tryed by the iudgement of men I am able to shew the iudgement of as learned as thys age hath brought forth / which thinketh that the institution of widdowes is perpetuall / and ought to be where it may be had / and where such widdowes are founde. In deede they are more rare now then in the Apostles tymes:
