woulde haue bene farre worse then it is His holie name be praised And this verie thing you shall not obscurelie perceaue if you mark and consider well that which I am in hand to speak of The lawes and proceedings of the ecclesiasticall state much fauour reformation and weigh it well without partialitie namelie that the lawes proceeding of the Ecclesiasticall state doe verie much fauour and agree vnto those things which we desire And that the learneder sorte of the Clergie be of your iudgemēt for the most part although the earnest maintenaunce of the former controuersies haue made a verie greate rent in our agreement which especially you shall perceaue if you marke what contradiction one booke hath with another yea the same sometime with it self and how our learned Writers in defence of our religion do faithfully acknowledge and defende against the aduersarie those things which we do And heerein I will alleadge nothing but that which is eyther of some statute or iniunction or Canon of the Bishoppes or of such writers against the Papistes as are least to be suspected to fauour the parte of them who seek for reformation Booke of Canons 1571. Vt ipsorum famulis aduenis vsui esse possent And among the rest the booke of Martyrs which of al others is most authenticall being appointed for Bishoppes Deanes and Archdeacons to haue in their houses for the vse of seruaunts and strangers And first concerning ceremonies In the Queenes Iniunctions wee finde that Shrines couering of Shrines Tables Candlestickes Trindales Artic. 23. and Rolles of wax Pictures Paintings and al other monuments of fained miracles pilgrimages idolatrie and superstition shoulde be taken away This sheweth a verie godly purpose for abolishing of all thinges tending vnto or helping the remembraunce of idolatrie or superstition Such doe we take the surplice to bee not onlie because it is part of the character of the Popish priesthoode Act. mon◠Pag. 857. 501. as may manifestlie appeare by their degradation but also because our reuerend Synode holden at London anno 1571. forbiddeth the wearing of the Gray Amice or anye other garment defiled with like superstition Heere let the indifferent Reader iudge if these three bookes compared together doe not fauour our opinion of refusing the surplice shewing no reason why the one shoulde be a monument of superstition or defiled then the other as namelie a table a role of wax a gray Amice a surplice what difference I see it not Secondlie whereas wee refufe the crosse in Baptisme for the symbolicall signification and would haue that reformed in Matrimonie which saieth God hath consecrated Matrimonie to such an excellent mysterie that in it is signified and represented the spirituall mariage beetwixt Christ and his Church And also in confirmation it is saide They lay their handes vpon them to certifie them by this signe of Gods fauour and gratious goodnes towards them and such like Because by this meanes there is attributed to these three thinges sacramentall signes of the couenant Artic. 52. De Sacramentis like Baptisme and the Lords supper Here the book of Articles fauoureth our iudgement First making it to be the nature of sacramentes to bee certaine sure witnesses and effectuall signes of grace and Gods good will towards vs c. Then that there are but two Sacraments Bapt. the Lords supper and thirdlie that those which the Papistes call Sacramentes as confirmation penance orders matrimonie and extreame anoyling are not to bee counted for Sacraments c. And that they haue no visible signes or ceremonie ordained of God Let wise men iudge whether this article doe not instruct vs to doe beleeue as we do To the which we may ioyne Maist Calfils iudgement of the signe of the crosse where he saieth Ans to the treat of the Cros Artic. 2. Pag. 49. Whereas you couple the beliefe in Christ and his signe printed in our fore-heads together what signe is that the Crosse with a finger If yee meane it so ye make an vnmeete comparison the one being necessarie the other idle and vnlawfull to Artic. 4. And of imposition of hands he also saieth Laying on of hands serued to good vse then when it pleased God at the instance of the Apostles prayers to conferre the visible graces of his spirit but now there is no such ministrie in the Church now that miracles bee ceased to what ende should we haue this imposition of handes the signe without the thing c Thirdlie whereas wee doubt whether we may read the Apocrypha vnder the name of holy Scripture especially because of the vntruthes in the same we are taught this in the said articles which say Artic. 6. by the name of holy Scripture we vnderstand the canonicall bookes of the olde and new Testament to which agreeth conference in the Tower with Campion and all other English writinges which alleadge the errors of those bookes to proue them not Canonicall or holy Scripture Fourthlie whereas we doubt that it is contrarie to the worde of God that priuate persons vtter the publick prayers of the Church or administer the Sacraments as namelie that the common prayer booke appointeth not onlie the Minister but also some one of the people to make the generall confession at the Communion and also if any childe in extreame necessitie be baptized at home the Minister is commaunded to say they haue done well and according to order The first we are taught by the articles to be contrarie to Gods word because they say Artic. 23. No man may minister in the congregation except he be called And the second wee learne of that reuerend Father B. Babington boldlie affirming Vpon Genel Cap. 17.12 God hath not thus enthralled his grace that there is such necessitie that either weomen or all sortes of people shoulde dispense the holy mysteries Fiftlie as touching discipline the booke of common prayer fauoureth our doctrine where it saieth In the commination There was a godly discipline in the primitiue Church which now is to be wished for And for the gouerment of the Church by the Elders and Pastor let vs heare that reuerend Father and faithfull Teacher Maister Noell in his Cate chisme Immediatelie after the Sacraments Pag. 7◠Math 18. c. 15 16. Act. 14 d. 23. and 15.4.4.6 d. 22.24 20 d. 17. f 28. 2. Cor. 6. a. 5. and 12. d 28. 14 c. 26. g. 40. 1. Tim. 5.17 Tit. 1. b. 5. In the Church well ordered saith he and well manered there was as I saide before ordained and kept a certaine forme and order of gouernance There were chosen Elders that is to say Ecclesiasticall Magistrates to hold and keept the discipline of the Church to these belonged the authoritie looking and correction like censors * 1 Cor. 5.1.4 5 11. c. 16. d. 11. these calling to thē also the Pastor if they knew any that either with false
preacheth wh re he seeth good Therefore seeing that these things are so apparātlie to be allowed by subscriptiō it must needes be sinne Moreouer euerie action which maketh the Minister of God in one and the same particular thing to say 2. Cor 1.17 Math. 5.37 Yea nay So that his yea is not yea only or his nay nay but his yea is nay and his nay yea Doubtles euery such action is sinne For we are commanded To speake the truth Zach. 8.16 euery man to his neighbour Which we can not doe if we say I and no in one and the same particular Therefore Saint Paule acknowledgeth him selfe an offender if he should so doe where he sayeth Gal. 2.18 Artic. 6. de diuinisscrip in the rubric shewing how the text of holie scripture should be red Artic. 19. If I build againe the things I haue destroyed I make my selfe a trespasser So by our subscription we build in the booke of articles that the canonicall bookes of the old and new testament are to bee named the holy Scripture And we destroy it againe in the booke of common prayer calling the Apocrypha holie Scripture In the said booke of articles we build That the visible church of Christ is a company of faithfull people among whome the pure worde of God is preached Then in the booke of cōmon prayer we destroy that againe Because wee preach if some say trulie that reading is preaching some chapters which containe vntruthes and absurdities as is before shewed Againe in the same booke of articles we build Cap. 2. Artic. 2 that the Sacraments of the Lords Supper and Baptisme are certaine sure testimonies and effectuall signes of grace and of the good will of God and wee exclude confirmation Matrimony and all other thinges from hauing anie such nature But in the booke of common praier we destroy the same againe When we giue such symbolicall signification to the crosse in Baptisme and affirme that by imposition of handes and prayer men may haue strength and defence against all temptation to sinne that In the rubrick before confir In the exhortation before matrimonie Matrimonie signifieth vnto vs the mysticall vnion that is betwixt Christ and his Church In the booke of orders wee build that a Priest should preach and he is there exhorted ordained and made to promise so to doe But in the book of common prayer this is destroyed for there is prouided exhortations sentences of Scripture and homilies to be red vpon all occasions so that hee neede not preach except hee coulde or woulde Therefore I can not see but that this subscription as it is vrged by the reuerend Fathers in the two last articles is sinne and a great offence to God For which cause I quake and tremble as oft as I think vpon it that so many worthy Pastours as are in our Church can not enter to serue in Gods house but by doing so fearfull a sinne Most humblie entreating the reuerend Fathers of our Church to consider wiselie and in the feare of God what euill they bring vpon this land and the Church If they haue not compassion vpon their brethren but suffer the holie ones of God which come neere vnto him so greatly to sinne Now whether this be not one of the troublers of the state a great offence to God to prouoke him to power downe his plagues vpon vs I refer it to the conscience of all men which can doe looke into this cause with a single eye Nowe these three troublers of the state A ring of three enemies to the state are like a band of men cast into a ring The first making way for the second the second supplying the first and the last supporting them both For the vnpreaching ministrie giueth occasion that the learned men should haue the greater promotions and preferment that they might preach here and there as they see cause where there is neede and the non-resident is willing or driuen to haue such an vnpreaching Minister vnder him that he may liue as he list Subscription warranteth them both because they are conformable to the law and order The vnpreaching Minister giueth honour to the non-resident calling him a good gentilman a learned diuine and the non-resident doth giue credite to the other saying hee is a verie honest quiet man liuing orderlie with his neighbours And subscription doth ratifie their sayings by keeping out many painfull and learned men which preach against them both The vnpreaching Minister reioyceth beecause the learned non-resident accountes of him as worthie of the holie ministrie though hee be simple haue no learning the non-resident is made the more worshipfull when hee can haue such to serue him croutch vnto him and subscription making all other men disobedient and troublers of the state and such as the Church hath neede of which if they could come in without subscription woulde bee diligent to feede Gods flock doth comfort them both as honest men orderly and peceably and louers of the state while these three doe take hands are lincked one with in another they are a threefold cord which can not bee broken And hauing alway a fayre shining reflex one vpon the other their eyes are dazeled that they see no further and so they doe not perceaue that they measure them selues with them selues 2. Cor. 10.12.81 and compare them selues with them selues And that Hee which prayseth him selfe is not allowed but hee whome the Lorde praiseth The string which holdeth vp the vnpreaching ministrie is The stringe whereon the vnpreaching minister doth hang. that hee is perswaded that God requireth of him no more then he is able and hee thinketh the reuerend Fathers would not suffer him if this standing were sinne And therefore it is nowe come to this passe that if some men finde fault with their course they are said to bring the ministrie into contempt which ought not to be suffered So is the poore man bolstered in his sinne and the Church is damnified for lack of a good teacher To whome in the feare of God loue I haue to his soule I answer thus First that he is to consider whether God alloweth anie man to enter into the ministrie that is vnable to preach which if it be not to be found as verilie it can not be as I haue shewed before then is it sinne for him to enter in and it is the heaping vp of sin to continue for liuing sake in that calling God hath ioyned the preaching of the word and the administation of the sacraments in one office Math. 18.19 he that giueth him selfe to the prayers giueth him selfe to the ministration of the worde Act. 6.4 consider then O thou vnpreaching Minister if man can put asunder that which God hath ioyned God saieth not that he which doth what hee can shall liue by the Ghospell but that he which preacheth the Ghospell should liue by the Ghospell 1. Cor. 9.
author Deut. 12.2.3 First where he saieth Ye shall vtterlie destroy all the places wherein the nations which ye shall possesse serued their Gods vpon the hie mountaines and vpon the hils and vnder euerie greene tree Also ye shall ouerthrowe their altars and breake downe their pillers and burne their groues with fire and ye shal hew downe the grauen images of their Gods and abolish their names out of that place ye shall not so doe vnto the Lorde your God According to this precept we freelie and thankfully acknowledge and praise God that her Maiestie hath abolished the verie face of idolatry verie few Kings of Iudah came so far in reformation of Religion Yet doe we intreat our reuerend Fathers we be not held for rebels and vnthankfull persons troublers of the state if finding some few things in our ministrie that we are afeard to doe for displeasing God wee humblie craue either reformation or toleration For verelie wee are enforced so to doe by this Scripture for if here we be commaunded to abolish the verie names of the idoles and not to doe so to the Lorde that is to say not to worship God insuch manner when wee finde that the surplice is part of the character of the popish Priesthood Act monumentes pag. 853. 501. by which and in which they worship their idols as in which they worship their maner of degrading And that the crosse in Baptisme hath ascribed vnto it by mans authority 1. Cor. 14.40 the sacramentall signification of Baptisme as the confessing of of the faith of Christ crucified c. which is more then the Church hath authoritie to doe whose limitation is set to make lawes no further then order comelines And that in reading of Apocrypha Scriptures wee should reade vntruthes and errours for instruction of maners contrariant to his holy canon We are very much afeard that we retaine the name and memoriall of idoll seruice and that we doe so to God in his worship as idolaters haue done to his dishonour vnto their idoles And therefore wee dare not do these things for displeasing of God although we desire hartely in all things to satisfie and content our superiours And heere vnto we find our selues as we verily think greatlie pressed and vrged beecause God saieth vnto vs Esay 30.22 Yee shall pollute the couering of the images of siluer and the rich ornament of thine images of golde and cast them away as a menstruous cloath thou shalt say vnto it get thee hence And againe 1. Thes 5.12 Iud. vers 23. Marc. 11.16 Math. 21. Abstaine from all appearance of euill And againe Hate euen the garment spotted by the flesh And Christ himself was so precise that he would not suffer that any man shoulde carie a vessell thorow the Temple Therfore we are touched in conscience that in our ministerie we should not do any thing resembling the idolatrous sinagogue or to haue the least fellowship or mark of their vngodly waies How be it we haue not preached nor inueighed against neither in any sort depraued the booke yea if wee had not bene to neerlie pressed vpon for the doeing of them so as our suffering and wincking at them vvould haue sufficed to declare our loue of the Churches peace I verilie thinke they would not haue come into so open question The next thing we seeme to falt in is the refusall to subscribe absolutely Of subscription to the two last articles Our innocencie before God our obedience to her Maiestie and vpright following of his holy Canon can not appeare vnlesse I open somewhat more plainlie what these two articles containe The first of the tvvo which is the second of the subscription comprehendeth the vvhole booke of common prayer and of ordering of Bishops Priests and Deacons so that we must by our hand writing auoutch that euerie rubrick clause sentence in these bookes are wholie and perfectly agreeing to holie Scripture and in no one rubrick or clause contrarie to the same and secondlie to promise to vse the forme none other Then in the third article we are bound to approue all the articles made by the Bishoppes in the cōuocation holden Anno 1562. which containe not onlie matters of doctrine but also of order and discipline wherein there be 22 homilies appointed to bee red in the Church that by our hande wee should acknowledge that these and euerie of these be agreeable to God How farre the godlie Ministers are conformable The difference betweene the reuerend Fathers and vs heerein is this First that we doe willinglie vse the booke of common prayer and no other forme vnlesse sometime vpon extraordinarie occasion by publicke authoritie some other praier be assigned vs onelie we leaue out some few things or perauenture explaine some one clause Secondly we professe our selues to enioy our ministrie by no other order but by order of that book which is the booke of ordering Bishops c. Thirdlie we subscribe willinglie to the book of Articles according to the statute 13 in that behalfe prouided namelie to those Articles which onlie concerne the confession of the true faith the doctrine of sacramentes as that statute expresly commaundeth and limiteth Now finding in examining of these bookes many things doubtfull in our consciences we dare not promise or subscribe further thē according to these words And therefore for this cause wee exhibited an humble petition to the reuerend assembly of the Cōuocation holden Anno 1585. with our reasons why we refused to subscribe in such ample maner as they required This beeing that which wee haue done and stood in it remaineth to be examined whether heerein we haue broken this holye Canon of our Church If wee subscribe wee breake the Canon of holy scripture I will therefore shew some two or three instances whereby it shall appeare that if wee had subscribed wee had done contrarie to this holie Canon of Gods written worde wherein I will bee as sparing as I can because I would by no meanes vtter any thing which might tende to the deprauing of the said bookes but onlie as necessitie constraineth to make it appeare that by this subscription we are compelled to doe that which is contrarie to the Scripture of God and which we find not to be the meaning of the Law in commanding the vse of these bookes neither of the authors of the bookes in penning of the same And first wee should subscribe that it is not contrarie to the word of God to read in the Church vnder the name of holie Scripture such bookes as namelie the Apocrypha which are not holy Scripture and such chapters as containe matter directly contrarie to the holie Scripture For in the booke of common prayer in the rubrick next after the order for the reading of the Psalmes there bee these words The order how the rest of holy Scripture beside the Psalter is appointed to bee red Which being the direction
for all lessons and chapters vpon all daies in the yeare which are to bee red in the Church by that booke doth appoynt diuers Apocrypha books as Tobith Iudith Wisedom Ecclesiasticus c. In the 26 of August the storie of Susanna of Bell and the Dragon are appointed to be red vnder the name of the thirteene and fourteene chapters of Daniell In prolog in Daniel which Hierom thursteth thorow with a spit as no part of Daniels writings and calleth Bell and the Dragon fables We think it greatlie against this holie Canon that fables shoulde bee red vnder the name of holy Scriptures which saieth Cast away prophane and olde wiues fables 1. Tim. 4.7 Math 28.20 and teach them to obserue whatsoeuer I commaund In the 4 of October there is appointed to be red the 12 of Tobie wherein the 15 verse the Angell sayeth I am Raphaelone of the seuen holie Angells which present the prayers of the Saintes which we take to be contrarie to the Canon which saieth Wee haue an aduocate with the Father Iesus Christ the iust And againe There is one God and one Mediator betweene God and man 1. Ioh. 2.1 1. Tim. 2.5 the man Iesus Christ. In the 17 and 18 daies of Nouember are appointed to bee red the 46 and 48 of Ecclus where the one maketh Samuell to prophesie after his death contrarie to Reuclat 14.13 which saieth that the Dead rest from their labours and the other interpret the Prophet Malachie cap. 4. ver 5. of Eliah himselfe contrary to the Scripture which expoundeth of Iohn Baptist as Math. 11.14 and Luke 1.17 Secondlie this Canon of holy scripture sheweth vs that it is proper to the Sacraments of Baptisme and the Lordes Supper to bee signes certifying of the fauour of God instruments whereby wee receaue power and strength against Sathan Sinne c. And to represent the spirituall vnion betwixte Christ and his Church for it saieth By one spirit all we are baptized into one bodie 1. Cor. 12.13 Gal. 3 27. 1. Cor. 10.16 c. All yee that are baptized into Christ haue put on Christ. The cupe of blessing which wee blesse is it not the communion of the bloode of Christ c. Whereby it appeareth that these two are seales of the couenant which is in Christ wherein all those things are contained Againe hee that ordained them for this purpose is God who only can giue signes of his owne good will and couenant as it is written 1. Cor. 2.11 The thinges of God knoweth no man but the spirit of God Therefore the Apostle when there was disorder about the Lords supper did reduce them to Gods institution 1. Cor. 11 23. shewing that he deliuered to theÌ„ no other but that which he receaued Thereby inferring that the institution of the Sacrament was of God therefore he durst not adde vnto it neyther yet haue imposed it vpon them but that he receaued it of the Lord. Therefore when the booke of common prayer doth affirme That confirmation is ministred to them that be Baptized In the Rubrik before confirmation that by imposition of handes and prayer they may receiue strength and defence against all temptations to sinne c. And that after the example of the holie Apostles In the later prayer of confirmation they lay their handes vpon them to certifie them by this signe of Gods fauour and gracious goodnes toward them And that Matrimonie signifieth vnto vs the mysticall vnion that is beeâ—wixt Christ and his Church Seeing that by these tearmes In the first ex hortatiou of matrimony there is ascribed to imposition of handes and matrimony to bee signes and seales of the couenant which is proper to the Sacraments and that no man can make anie signe of such a mysticall and Sacramentall nature to signifie Gods good will vnlesse he haue authoritie from God wee therefore conclude that if we should subscribe we should allow that which is contrary to Gods word Vnlesse they can shew that the Church or anie man hath power to make such signes or that God hath ordained these to that end and that the Apostles shewed such example which we verilie think they will neuer doe Againe the Canon of holie scripture teacheth that there ar diuersities of ministeries but one Lord. 1. Cor. 12.5 And that God hath set in his Church first Apostles then Prophets c. 28 Teaching thereby that as Christ onelie is heade of the Church so is he Lord ouer all the Ministeries thereof and that all kind of Ministeries are by his institutioÌ„ euen ordained of God and so consequentlie haue their description in Gods word Wherefore it is said els where He gaue some to be Apostles some Prophets some Euangelists Eph. 4.11.12 some Pastours and Teachers for the gathering togeather of the Saintes for the worke of the ministerie c. Now in the booke of orders there is an office of ministery called the Deacon whose description is not to bee founde in Gods booke namelie consisting in helping the Priest in diuine seruice especially when he ministreth the holie communiion in reading holie Scriptures and homilies in the congregation instructing the youth in the Catechisme in Baptising and Preaching if he be admitted thereunto by the Bishop but he must not administer the Lords supper or Discipline but after a yeare he is admitted to the order of priesthood Seeing that this kinde of ministerie hath no resemblance with the office of the Deacon Act. 6. or 1. Tim. 3. neither anie other office described or instituted by God in al the new Testament namely that he should doe all things sauing ministring the Lordes Supper Discipline or that he might Preach and Baptise and not be of the order of Priesthoode as they call it Wee therefore think that in subscribing hearevnto we should offend the holie Canon of Scripture allow that which is contrarie to the same by our subscription There bee manie other which some of vs Ministeers of Kent deliuered to the Reuerend Archbishoppe of Canturburie as our doubts which for breuities sake I omitt beecause my purpose is not heerein to dispute or to open other mens faults but onlie by two or three instances to make manifest that wee did not break this holy canon of our Church For if as they say In our doeings that will of God is to be followed which we haue expressie declared vnto vs in the worde of God theÌ„ may we not subscribe to these two articles wherein manie thinges by our subscription should be allowed not to be contrarie to the word of God which are indeede contrarie to the same Now our third fault is that we did seeke by supplicatioÌ„ to the reuerend assemblie of the conuocation house Of suiug for reformation by petition of the Lords of her Maiesties most honourable priuie counsel and to the high Court of Parliament and by diuers publike writinges partlie apologeticall partly supplicatorie
enlarged it became daungerous both in the Vniversitie and countrie to reproue either of these the people were become conuenticlers if they met together to sing a Psalme or to talk of Gods word And there was not a better way to maintaine an euill cause or to bring any honest man out of fauour then to shew thy selfe an enemie to Puritances and to entitle him whom thou wouldest disgrace with the name of a Puritane Yet let vs see whether this holie Canon of Scripture will not beare vs out to preach speake against these kindes of Prelates or to vse such kind of exercises First the Prophetes call them blind watchmen Esa 56.10.11 dumbe dogges and greedie dogges which can neuer haue inough They cry out vpon them say O idoll sheapheard that leaueth the flocke Zac. 11.17 the sweard shal be vpon his righte arme and vpon his right eye Woe vnto the sheapheardes which feed themselues should not the sheapheardes feed the flockes Ezech. 34.2 And Christ saieth of them Math. 15.14 They be the blind leaders of the blind And the Apostles cal vpon them earnestly saying Take heed vnto your selues to all the flocke whereof the holy Ghost hath made you ouerseers Act. 20.28 to feed the Church of God which he hath purchased with his owne blood And againe Feede the flocke of God which dependeth vpon you 1. Pet. 5.2 c. If wee speake after this Canon of the Prophets Christ the Apostles are wee troublers of the state or are not they who in their actions do contrarie to the reueiled will of God in his word And whē the same holy Scripture exhorteth men and weomen commandeth them to talke of Gods worde in their houses and when they walke in the way and that the same shoulde dwell plentifullie in vs Deut. 6.7 Colos 3.16 in all wisedome teaching admonishing our selues in Psalmes and Hymnes spirituall songs shall honest men and weomē be therefore called Puritans their godlie Christian meetings bee tearmed conuenticles And if Gods spirit say vnto vs Heb 10 20. Consider one another and prouoke vnto loue good works not for saking the fellowship we haue among our selues as the maner of some is but let vs exhort one another c. Shall honest Christians bee reproached for endeuouring the same And if they admonish anie neighbour for swearing or anie other disorder or call them to heare a Sermon are they by and by vile Puritanes I hope all wise and godlie Christians examining these things aright and waying them with the equall ballaunce of Gods sanctuarie wil conclude with me that in al these thinges especiallie in regarde of the matter of our cause howsoeuer perauenture we cannot be or haue not bene all of vs at all times perfectlie wise in the maner of doing wee haue not broken the principall Canon of our Church but faithfullie laboured to square our actiones after the expresse rule of Gods holy worde and therefore falsly and iniuriously called Puritanes Precisians and troublers of the state Cap. III. That the Ministers and people who haue disired reformation in some Church matters haue therein followed the Christian lavves and godlie proceedinges of the Ecclesiasticall estate THAT some fevv should differ from so many reuerend learned and godlie Fathers of the Church it is and hath bene alvvaies in the opinion of naturall men Men iudge by the outwarde shew a very great preiudice and the authority of the greater part ouersvvaieth the lesser sometime the better For men most commonlie iudge by outwarde appearance And therfore Christ him self being void of outward beautie forme Isai 5.3.2 was despised and reiected of men and it was thought a goodlie mightie reason against his doctrine when they coulde say Doth any of the Rulers or of the Pharises beleeue in him How be it in our Ecclesiasticall state there is matter of great consideration that the one side shoulde conster all thinges that were done at the first with great charitie and Christian pietie the other not to bee so straight as to iustifie euerie particuler The Queenes Maiestie God saue her blesse her comming to her Crowne The most Christian magnanimity of Queene Elizabeth in a troublesome and dangerous time when feare seemed to be on all sides her owne subiectes for the most part male contentes and the mightie Potentates all enemies round about her it shewed doubtlesse the wonderfull work of God most Christian royall magnanimitie in her Maiestie especiallie being a tender branch a maiden Queene that she aduentured to goe so far in reformation of religion in setting forth of the puritie of the Ghospell Wee must thinke also that those few godlie learned men who considered examined and penned the bookes not to haue bene alone without some men of greate learning and countenance which woulde sway against trueth as much as might be therefore no doubt verie wislie for the time they did so carrie the matter that the moste waightie part of that they did is without all exception some thinges may haue a verie good interpretation that which is otherwise perauenture was not espied as in a more peaceable time at more leasure and with greater aduise might haue bene And verelie to speak my conscience It is the singular mercie of God that our Church is so well reformed I take it to bee the singular mercie of God that it happened so well and that the books be so pure as they are the doctrine of faith so fullie and so sincerely declared the order of Gods worshipe so free from idolatrie the ministerie so neerelie framed to the Apostolicall times so that euery good Christiā honest subiect hath very great cause highlie to praise God for such exceeding good libertie and to pray continuallie for her Maiesties moste happie preseruation and to be thankfull to those reuerend men who did so wiselie faithfullie discharge their duetie These things being thus at the beginning the Apologetical writings of verie faithfull and learned men in explaning the Christian purpose of our Church and the statutes articles Canons iniunctiōs seemed to aime at this marke That in peace quietnes wee might not onelie enioy that which was first established but also come the neerest that might be to the pure fountaine of Gods word It doth seeme vnto me that either all these thinges which wee desire or the most needfull to bee reformed had bene long ere this amended if the cōmon enemie of mankinde who enuieth that we should haue any thing so well as we haue had not cast in a block of ciuill debate amongst vs. And I maruell not at it seing so many Papists prophane persons did vse all stratagematicall insinuations to kindle the fire and to nourish it being kindled that if God had not moderated the hote furie immoderate stiffenes of some men to maintaine that they had begunne doubtlesse it
and partlie in shewing the worthinesse of other men holdeing the same minde And many others also could we bring forth of our reuerend writers but of purpose I conceale verie much For I delighte not in these oppositions of godly learned men neither would I once haue bewrayed them but that the innocencie of our cause doth constraine vs to runne vnder the shadow of the same good men good books by which we are tossed and turmoyled as men besett with a mightie storme and tempest And I hope the plaine appearance of this contradictorie writing doth shew what mens consciences doe deeme of the trueth we call for so that we are not to bee condemned as men singular and deuisers of new platformes of discipline And that in dutie to the verie bookes them selues to the Canons and proceedings of the good learned defendours of our Church vve ought not to subscribe but rather vse all dutifull meanes by petition or othervvise as vve haue done that these things may be reformed Onlie this one word is to be added that we can not tell Subscription doubted to be against the lawes of this Realme vvhether vvee might the lavves and order of the Realme subscribe although it vvere othervvise lavvfull by Gods wonde◠Because the Queenes moste excellent Maiestie vvith the whole state of this Realme haue appointed a precise order of subscription for Ministers in that statute made Anno 13. giuing authoritie to Bishops or ordinaries or commissaries to depriue such persons as offende that statute or not admitte them to any spirituall promotion For we feare that by so doing we doe impeach the honour of her Maiestie of the Parliament and states of this Realme to submitt our selues to euerie thing that is imposed vpon vs beside or without law especiallie being a matter of so greate importaunce vvhich concerneth the vvhole state aduisedly to consider that the holie Ministers of God bee not oppressed vvith an vniust subscription And so the Church common wealth damnified by the vvant of such necessarie and faithfull seruice as by men of vpright conscience vvhich shoulde be kept out by such a subscription might be performed And seing her Royall Maiestie and the whole state waying all things vvith great stayed vvisedome haue thought that by this subscription as in the preface of the statute appeareth sufficient prouision vvoulde be made that the Queenes Maiesties dominions may be serued vvith Pastours of sound religion vve as free borne subiectes and Ministers and seruants of Christ may thinke it strange that we should be pressed vpon with further or harder conditiōs then other her Maiesties louing and faithfull subiectes be The Iudges Iustices of peace and Counsellers of law doe followe practise and execute the lawes statutes of this Realme yet if they shoulde be pressed to subscribe that euerie lavve vvere directly agreeing to the holie vvritten word of God I beleeue manie a good gentleman vvould staye his hand and stand vpon the libertie of a dutifull obedient subiect And if the honour vvhich is due to Christs seruauntes vvere but indifferentlie attributed vnto vs as Christian people ought to doe vve doe not see but that vvee shoulde haue as great freedome as anie other subiectes vvho so euer vnlesse our calling make vs to bee lesse esteemed then other men There may bee parauenture a good meaning in it yet verelie mine heart is greatlie grieued to se vvhat a great hinderance this is to the Church and state of the Ghospell and ministerie among vs and thereby to her Maiestie and the common vvealth of this land no small domage Lastlie vvhereas men exhorte one another to heare sermons Book of common prayer in the end of Bapt. is it not the same vvhich is laid vpon the godfathers and godmothers for the calling vppon euerie childe so to doe vvhen they come to discretion And as touching conference the iniunction giueth them leaue to talke or reason of the holy Scriptures vvhen occasions is giuen reuerentlie in the feare of God for their comforte and better vnderstanding Artic. 37. And the singing of Psalmes in priuate is taught by the order of that booke vvhich is thus intituled The whole book of Psalmes c. Set forth and allowed to bee song in all Churches c. And more ouer in priuate houses for their godlie solace and comfort laying aparte all vngodlie songes and ballads which tende onlie to the nourishing of vice and corrupting of youth Then are they no conuenticlers which humbly and in the feare of God follovve and vse the good laudable exercises so appointed by the good order of this Realme Novv therefore vpon all the premises I may bodilie cōclude that the Ministers and people desiring reformation in some Church matters haue therein follovved the Christian lavves and godlie proceedings of the ecclesiasticall state so consequentlie are vnworthilie falsly tearmed Puritans or disturbers or enemies to the state Cap. 4. Wherin is proued 1. that it cannot be that the Ministers and people desiring reformation shuld be enemies to the state 2. They cannot but vnfainedlie loue the Queenes most gratious Maiestie 3. They hartely reuerence and thankfully obserue the Lordes of her most honourable priuie councill 4. They reioyce to liue vnder the common lawes and ciuill cōmunitie of this Realme 5. And in all their doings maintaine the faith promote the good proceeding of the state of the church 6. Their cariadge peaceable Hieremie the Prophet Hierem. Cap. 29. vers 1.2.3 writed to the people of Iuda and Hierusalem which were caried captiue vnto Babylon vnder the heathenish king Nebuchadnezar this cōmandement of the lord Seeke the prosperitie of the Cietie whether I haue caused you to be caried captiues and pray vnto the Lord for it for in the peace thereof shall you haue peace And the Apostle Paule exhorteth the christians which were conuerted by his ministrie vnder Kings gouerners which were infidels that Supplications praiers 1 Tim. 2.1.2 intercessions and giuing of thanks should be made for Kings and for all that are in authoritie that they might leade a quiet and peaceable life in all godlinesse and honestie How much more must it needes follow that the godly faithfull Minister and zealous Christian man It is contrarie to all reason that the godly Ministers and people should be enemies to the state dwelling in a Christian common vvealth and vnder a most vertuous and religious Prince hauing for a ciuill life such libertie as no nation vnder heauen hath greater and For a Christian life and freedome of conscience in the seruice worship of God such peace and protection as hardlie will bee founde in anie other Christian kingdome hovv much more I say must it needs be that such men most carefullie and zelously vse all prayer and supplication for her most excellent Maiestie and all godlie Magistrates vnder her and the whole state of this Realme and to seeke the prosperitie and peace of the
of diuision schisme slaughter and miserie then euer by the grace of God is likelie to be a mong vs. 3 And to deale plainely I can not see that the matter betwene vs is such that either they doe or can make a thorowe breach No matters to separate Gods children for euer betweene the children of God For what so euer is agreeing to holye scripture properlie essentially of our religion profession of the Church of England and what so euer is properlie naturallie belonging to the ministerie by the rule and description of holie Scripture maintained by the reuerend Fathers other Prelats of our Church standing for conformitie we the Ministers people who seeke reformation doe hold professe the same As namely the doctrine of faith of the Sacraments and that the booke of common prayer may bee vsed in the chiefe substance thereof and that the Minister of the word ought to preach c. Therfore in regarde of the maine grounds of religion of the ministerie seruice of God we are all one Nowe the thinges which we desire to be reformed they stande earnestlie to maintaine are but accessorie additamentes brought into the Church by humane constitution as the reading of Apocripha Priestly garmentes the crosse in Baptisme Sacramentall signification to Matrimony Confirmation Lordship ciuill iurisdiction in Bishops execution of Discipline by chauncellors cōmissaries and officialls then in other chief Prelates Deanes Prebends Archdeacons non-residence pluralities totquotts the bare reading ministerie and such like If all these or any of these be the holye plantes which God hath planted in his Church then haue we done ill to speak or write against them But if they bee such as being cleane taken away as we verely think the religion The things in controuersie taken a way the Church is whole entire and no hurt to the Church or Bishoppes to depart from them faith administration of Christ the true worship of God as it is now in the Church of England might vvould remaine vvhole entiere vvithout them then doubtles are vve all one according to Christ Iesus in those thinges vvhich in duetie conscience toward God vve ought of necessity to saluation to agree in one although the outwarde appendants make vs seeme to differ one frō another There be two brethren one vveareth a Babylonitish garment is attired in all thinges like vnto them vvhich inhabit the Easterne climate the other goeth in the good wholesome clothes that a Yeomen or citizen of England vsually doth both these being borne of one father in one countrie being of one language and house shal men say that they are not brethrē if they agree in all naturall thinges sauing that one of them hath gottē some new fashions And if the other desire his brother to goe after his owne cuntrie fashion are they straight vvaies enemies Consider I humblie beseech you most deare reuerend fathers brethren the foundatiō of these things for vvhich you stand and vveigh vvith your selues that the departing from these things will bee no hinderance to you nor to the church of God First you know that the holy Scriptures are sufficiēt to make the man of God perfect absolute vnto all good workes 2. Tim. 3. if we grant you whatsoeuer the Lord Christ hath granted in his holy written word what iniurie doe we offer to the church or to your ministerie This you knowe that necessity is laid vpon vs to preach the Ghospell 2. Cor. 9. and vvoe is vnto vs if we preach not the ghospell if we be suters that all the ministers shoulde doe this so avoide Gods curse doe we desire their hurt 2. Cor. 10. you know that Christs kingdome is spirituall if then these thinges which we desire vvere remooued bee carnall the weapons of the carnall man you shall leefe nothing to put off the earthlie carnal to keep onely that vvhich is spirituall You know the grace of our Lord Iesus Christ 2. Cor. 8.9 Philip. 2. that he being rich for your sakes became poore that ye thorow his pouertie might bee made rich yea hee made himselfe for our saluation of no reputatiō tooke on him the forme of a seruant c. Hee humbled himselfe became obedient to the death euen to the death of the crosse vvhat hurt I beseech you would it bee vnto you or to the Church if for his sake you did in some sort follow his example and hauing the same minde which hee had to let goe some of these outward things to maintaine peace to feede the flock of God for which he gaue his owne blood Math. 2. Christ by humbling himselfe became one with vs our Emmanuell And why shoulde these humaine accessories diuide vs his seruants members that we should not be one among our selues which so manifestly are one in him in faith in him in professing of his word in the worship of his name The Apostles forsooke all to follow Christ Mat. 9.27.28 and they followed him in the regeneration namely S. Paul made this choise with his own hands to minister to his necessities to make himfelf a seruant to all men Act. 20. 1. Cor. 9. thogh he were free frō al men so to leefe some parte of his right that he might make the Ghospell free I beseech you consider whether you haue done so and that if you did in some part follow him heerein as he followed Christ whether their would not be a most blessed ioyfull vnitie amongst Gods labourers and a more excellent merueilous freedome of the preaching of heauenly peace 4 If these arguments maye not yet make it manifest that wee are one or ought to striue to bee one there is yet one other argument vvhich is very demonstratiue cannot be denyed but that is not in man to frame Persecution persecution when it hath stripped vs out of all those humane deuises outward things and Gods rodde hath made vs equall and taught vs to bee spirituall then will it be knowne that we are all one I meane such as are not hypocrits nor false brethren that we are brethren and members one of another Christ onely the head Then shal we learne to say one to another Act and monuments pag. 1431. print 1576. * Now my deare brother for as much as I vnderstand that wee throughlie agree and wholy consent together in those thinges which are the groundes and substantiall points of our religion against the which the worlde so furiously rageth in these our dayes howsoeuer in times past in certaine by-matters circumstances of religion your wisedome my simplicitie I graunt hath a little iarred each of vs following the aboundance of his owne sense iudgement nowe I say be you assured that euen with my whole heart God is my witnesse in the bowelles of Christ I loue you in
him selfe to be rather heaped vp to make a terrible shevv then indeede for any substance of trueth in them But these obiections I will make speciall choise of vvhich are of moste waight sounding out very loud against vs the alarum of schismatickes troublers of the Church enemies to the staie rebels traitors vvorse then Papists And these I find to be of two sorts either they are of thinges vvithout vs vvherein vve haue not had any intelligence or medling or else they are directlye ayming at our doings and the cause vve suffer for The first slander touching strangers 3. In the first they carry vs into Geneua Fraunce the Low countries Scotland and make vs to bee French-men Hollanders and Scottes that what so euer in the actions of the Protestantes or their vvritings may seeme to carry coulour of any disloyalty to their seuerall Princes or Magistrates all that is dravvnâ— vvith cartropes laid open our shoulders This stratageme you shall find in Quaerimonia eccle in the booke of Scotising and Genevatising and in these late statising counterfeit Seminarian and Iesuatising Priests which I ioyne together because the two first being vvithout their Fathers name prosecute their cause like as these latter For as the one pretending pursuite against Iesuites laboureth by the name of Puritanes to cutt the throate of all Protestantes so the other doe dravv in all Protestants vnder the name of Puritanes pretending to proue the Ministers falsly called Puritanes daungerous to the state by that wherewith they accuse other men of other countries and so bring a reproach vpon all Protestant Churches But surelie in my iudgemeÌ„t they speak as much against the state of the present gouernement as almost possible may be And therefore in this argument we haue cause to reioyce that they ioyn vs to all the Protestants godly learned Diuines of this age Our best writters defend the protestantes of other cuntries whome our reuerend Fathers writers for the maintenance of this our English Church do defend and maintaine against all maner of Popish writers and Antichristian heretikes as well men which know the bookes set forth since her Maiesties most happie raigne must needs vnderstand whereof something I will touch And first let vs heare M. Calfill who saieth Because the prouidence and mercie of our God Ans to the trear of the crosse in the preface hath frustrate their hope in their opinion to long they haue thought it best to make open warre against God and all honestie to send for their friends sommon their diet in the Low Countries Thence haue proceeded the Popish practises the smokie stirres that were blowen in Scotlande the fierie factions inflamed in Fraunce the Popish treason condemned in England the Popish conspiracie attempted in Ireland c. And the reuerend Father M. D. Bilson doth particularlie defend M. Calum Difference betweene true Christ subjection-part 3. pag. 502. 510. 511. M. Beza and the Nobles of Fraunce to haue wrought done nothinge against the ciuill Magistrates lawfull authoritie There is a speciall treatise of M. D. Fulk against the rayling declamation of Peter Frarine wherin Beza Caluin and Geneua are cleared of all wicked and disloyall actions and the Protestants of Fraunce in all their warre by the Kings edictes and many other reasons out of their true stories So for the low Countries you shall find that the States as well Papists as Protestants * Inâ—r and 2â— booke of A. E. Meteranus Hist Belgic stood for their priuiledges as well as for religion And the Guises of Fraunce the principall troublers as wel of Scotland as of Fraunce that with such pretence of religion as they did entitle their Neece the Queene of Scottes with those royall dignities and armes of England and Ireland which were are proper to our gracious Soueraign Queene Elizabeth this they did as Buchanan sayeth as soone as Queene Marie was dead Re. Scot. lib. 16. Therefore I can not tell what men should meane by wrapping within our cause al other Protestant Churches vnto whome her Maiestie vnto her immortal fame hath bene a verie great stay and as it were a nours-mother but that they haue some hidden stratageme that in the coÌ„mon slander of Puritanes either they might make ciuill warre betweene all reformed churches or else prepare a way for the Popish superstition Queene Elizabeth a nurs to strangers to her immortall fams by the dishonour and ouerthrowe of her Maiesties sacred person primacie and gouernement and of all Protestantes Estates throughout Christendome At the least they bring her Maiesties name in question and after a sort challenge all her Princelie and Christian enterprises in regard whereof all the Christian Churches of Europe as namelie Geneua Fraunce The Low Countries and Scotlande doe and ought to acknowledge themselues debtours to her highnes and for which al ages to come shall finde them selues bound to praise God and to remember her name as a most precious thing and a most singular gifte of the Highest Lord for the comfort of his elect people And that I may speak as M. Beza is forced with great ioy to confes She hath so well and faithfully purged the true worship of God In his preface before the new Testament with his large notes from the most filthie pollutions of Antichristianisme in England She hath made such peace in Scotland and so happily succoured the afflicted both there and in Fraunce and God hath so blessed her therein by her example the noble Princes oâ— Germanie that we may iustly say that God hath aduanced her aboue all the Kings of this our age so that the verie Angels out of heaueÌ„ doe seeme to giue their assent of her most noble Kinglye deeds for the protection of the Churches of Iesus Christ And verilye they doe her Maiestie great wrong to impute all these things vnto vs who aâ—as were neuer able to doe the smallest action which to her eternall praise she hath most wisely most iustly most equallie with a most constant and royal magnanimitie performed as Buchanan Meteranus other histories of our time doe most truly and deseruedly report her renowm in this respect will neuer be forgotten as long as the worlde doth stande The Priestes libellers do cunningly traduce the reuerend Fathers Seauenth Gen. quod l. Artic. 3. But there is another thing which grieueth mee not a little that these bookes seeme to insinuate that some of our reuerend Fathers should bee in some sort fauorers and abettoures of their most malitious imputations of all Protestant Churches godly writers As namely this wicked William Watson â—n his moste treacherous and childish quodlibets rehearseth the names of some of them as if they were fit persons â—o be sued vnto by Priests and Iesuites to obtaine fauor God forbid that these â—euerend Fathers should giue them the â—east shew of cause to thinke or say so wickedly of them as though
points of doctrine necessary to saluation and touching the mysterie of our redemption or the right vse of the Sacraments and true maner of worshipping of God are purely perfectly taught by publike authoritie established in the Church of EnglaÌ„d at this day c we are so farre from beeing thankeful for the same from desiring the continuance of it by heartie prayer that by all meanes possible wee seeke rather to obscure it and deface it because in certaine accident all pointes we haue not our fancies proper deuises So that by this we are iudged to set our selues against God frowardlie disquiet the peace of the Church for external things which is schismaticall trouble the happie peace of the common wealth hazard the whole state of religion with no small reioysing of the wicked greate offence of the weake Ghospellers merueilous griefe of the Queenes Maiestie other that haue care of gouernement If this obiection were as true as it is of greate importance as fitlie applied vnto vs as it layeth vpon vs a most heauie imputation then had wee greate cause to wish our tongues to cleaue to the roofe of our mouthes our handes for euer to forget to vvrite If we haue not both by word writing publiklie priuatlie acknowledged the great mercie of God for her M. in the banishing of al heresies superstitions and namely Popery for planting the true Ghospell of faith among vs if we haue not doe not dayly pray both at Church and at home for the continuance of the same for the ioy and comfort of her M. al our godlie Gouernours and Superiours if al men that knowe vs doe not also euerie day see behold that this is our care and studie and that we doe stirre vp others both publiklie and priuatelie to doe the same then let the Lord reward euery man according to his righteousnes and faithfulnes let the wicked feele his iudgementes We can boldlie commend our selues to the testimony of al our neighbours friends and enemies whatsoeuer whom hardned malice hath not so farre ouercome and blinded that they can not vvill not say and confesse that which in the eies eares of al men appeareth plainly euen as the shining of the Sun in the firmament and the sound of many waters to them which trauell by sea by land But the force power of this accusation is in two things first they say That by all means possible we seeke rather to obscure this mercie of God to deface it 2. The reason which is made of this our so doing Because in certaine accidental points we haue not our fansies and proper deuises If in deed these two things might be proued against vs The cheefest force of this accusation then all the other branches of this surmised slaunder vvoulde shrewdlie wring vs otherwise they fall all to peeces as loose members vvithout ioyntes and ligamentes Therefore let these bee examined Firste vvhat meanes at all haue we vsed to obscure Gods mercie We haue in the knowledge of all men that know and heare vs praysed God and prayed for her M. and the state in regarde of this mercie of God vve haue in our Sermons in all our talke as occasion is offered euer defended the doctrine of faith of the Sacraments the abolishing of al heresie superstition and poperie Wee haue writteÌ„ very much for the maintenaÌ„ce therof against the papists Anabaptists familie of loue Brownists some of vs haue ben vsed in conference with other godlie learned men to dispute with the challengers and chieftaines of poperie more would haue done in that behalf if they might haue ben permitted And this to be true we referre our selues to the iudgement of all the world and we hope so well of our bretheren that write against vs that they will not denie it vnto vs what should theÌ„ be all those possible means which we haue vsed to deface or obscure Gods mercies But it may be it is meant beecause we haue not vsed som certaine ceremonies of the church nor subscribed to the bookes of orders and common prayer c. and haue made petitioÌ„ to the Parliament and after by apologetical writings defended these our doings Other things we know not and for these I hope wee neede not be ashamed First it is apparant that in all these thinges wee haue not medled against the doctrine aforsaide nor against the chiefe substance of anie the said bookes and therefore in regard of the matter it can not bee said that wee haâ—â—â—â—irectlie done anie thing tending to oâ—â—cure or deface this mercie of God Secondlie if it be said that by these thinges which I confesse wee haue indirectly vsed meanes c. I answer that in this wee haue done no otherwise then all Christian Ministers both maye and ought to doe For in not vsing the ceremonies when wee founde our selues doubtfull and troubled What could we doe lesse or better then to repaire to the reuerend Bishoppes for counsell and comfort Which for the space of ten yeares or the most part thereof they did in some good measure afoorde vnto vs till as I take it by the relation of such as were in the same broiles the Papistes had cunninglie wrested our good Fathers from vs. that they could and woulde doe no further for vs. Then yet complayning of our case and opening our doubtes vnto them we did as the lawe affoordeth that the cause shoulde bee brought before the Ordinarie in all doubtes about ceremonies of the church established by law and finding not our selues resolued by our ordinaries alas what could we doe lesse then quietly to suffer our selues with great grief bewailing our flockes to bee suspended imprisoned depriued And this hath beene the cause of all them which haue not vsed the ceremonies so fully as some other of their bretheren Secondlie for the petition or admonition to the Parliament wherein are laide open such imperfections as are found in all these bookes and for all other writtinges which haue come forth in defence of the same if it bee ment that the same is the meanes of obscuring and defacing the mercie of God We answer as partlie the admonition doth wee haue alwayes borne with that wee coulde not amend and haue vsed the booke of common praier in our ministerie so farre forth as wee might reuerencing those times and those persons in which and by whome it was first authorized But now being compelled by subscription to allowe the same and to confesse it not to bee against the worde of God in anye point we could not but shew a reason of our refusall it was meet that we shoulde tender to the Parliament our griefes as all other subiects doe in all other cases Because that is the place which by auncient custome of this Realme serueth for the redresse of all things to be reformed and the establishing of all matters in the state of this
a froward disquieter of the Church And such hath ben our maner of doeing patientlie suffering that which is imposed vpon vs. 5 The next ranke of obiections is concerning her Maiesties person Crowne and Dignitie The thirde great slander concerning her M. person Crowne and Dignitie which are no triflinge matters if we might be iustlie conuicted First touching her Royall person I hearde it obiected in a Sermon by a reuerend man who now is a Bishop that by refusing to subscribe we make the Queenes Maiestie to be an Atheist worse thē papistes namelie of no religion And first touching herrelion For faieth hee you refuse to subscribe to the booke of orders then doe you make that we haue no good ministrie you refuse to subscribe to the booke of common prayer then make you that we haue no good liturgie and seruice of God you refuse to subscribe to the booke of articles which containe the summe of our faith and doctrine then doe you make that wee haue no sounde doctrine But these be the bookes which her Maiestie by her authoritie doth set forth and by them sheweth what religion shee is of and what she holdeth maintaineth there fore if their bee no good liturgie no good doctrine no good ministrie then it followeth that you make the Queene to be of no religion God forbid say we that wee shoulde so much as thinke so wickedly of her sacred Maiestie Who hath endured so many daungers and so many yeares so constantly maintained Gods pure vnchangeable truth holy religion We therefore answer freelie in this behalfe First that we beleeue that neither that reuerend man so preaching nor any other man whatsoeuer that knoweth vs and our cause and the maner how we doe refuse subscription either doth or can so think in his conscience to determine of vs in his secret thoughtes before God takeing God to bee iudge of the simplicitie of his soule that we doe esteeme or make her Maiestie to be of no religion Secondly their colour so to reason against vs because we refuse to subscribe with a verie little breath may be blowne away For first touching the doctrine of the Church of Englande wee holde it stedfastly and haue willingly offered to subscribe to the same according to the statute for that cause prouided praysing God hartelie that the true faith by which men may be saued and the true doctrine of the Sacraments and of the pure worshipe of God is trulie taught and that by publike authoritie contained in the booke of articles so that we can not be blamed concerning that booke Secondly we doe not disallow the booke of common praier but doe vse it non other in our ministrie but if further then the statute layeth vpon vs for that booke wee be required to subscribe and we pray that our doubts might be first answered in some particulers we doe no thing against the law of the Realm nor against the said book especiallie seeing that they the saide law book so farre as we can learne doe not require our subscription to the same Thirdlie for the booke of orders wee enioye our ministrie by the same booke doe allow the preaching Ministrie ordained by the same but if with out law we be required to subscribe and that thereby some things be found questionable and doubtfull let all men iudge whether wee which medled not with that booke or anye of the other bookes to bewray or vtter any thing against any of the said bookes or they which by a forced subscription constraine vs there vnto be most worthie of blame Therefore seeing we are not against any of the said books but commend well of the doctrine ministrie liturgie in not subscribing haue only laboured to keepe a good conscience without any purpose to depraue any of the saide bookes I hope this obiection will returne emptie and without vse The second obiection in this rancke is That seeking to erect discipline we abridge her Maiesties authoritie Secondly touching he authoritie prerogatiue by Elders we diminish her royall prerogatiue by our Pastour and equalising Ministers we set vp a Pope in euerye Parish These things verilie haue an odious sounde but it griueth not vs to answer We doe therefore confidentlie say that in all these things we giue vnto to her Maiestie as much as she her selfe either by law or by practise so farre as I can see doth callenge Which is comprehended in two things In the Iniunctions and admonitioni to simple men 1. That she challengeth not authoritie or power of ministrie of diuine offices in the Church 2. She challengeth vnder God to haue the soueraignitie rule ouer all maner of persons borne within these her Realms Dominions Countries of what estate either Ecclesiasticall or Temporall so euer they be so as no other forraine power shall or ought to haue any superioritie ouer them And such is also the 37 article of the booke of articles All which we doe as fullie hold and beleeue preach maintaine as anye other what so euer acknowledging with all our heartes the same prerogatiue Eam tantum prerogatiuam quam in sacris Scripturis à Deo ipso c. which in the sacred Scriptures we see alwaies to haue bene giuen of God him self vnto all godly Princes So in all and euerie of these things we doe seek after as Discipline Elders and Pastour we abhorre detest that any person or persones what so euer shoulde vsurpe authoritie ouer her M. or that anye state or order committed of God to her protection whether they be ecclesiastical or ciuill should not be vnder her gouernement to bee punished by her ciuil sweard Now if wee verilie beleeue that some thing in the Ecclesiasticall discipline of our Church in the booke of common praier might bee reduced some what neerer to the Canon of holy Scriptures doe we anie whit abridge her authoritie Salomon receiued a pattern of the Temple with the thinges therein contained at the hands of his Father Dauid 1. Cron. 28.15 19. which hee saieth vvas all sent by vvriting to him by the hande of the Lord vvhich made him vnderstand al the workmanshipe of the patterne 2. Cron. 3.1 And Salomon builded it in no other place but in mount Moriah which had bene declared to Dauid his Father Did this any vvhit diminish his authoritie because he was directed by the word of the Lord. And such hath bene the gracious and Christian practise of her Maiestie in setting forth the doctrine of faith Sacraments of the vvorshipe of God c by direction of holy Scripture and in her owne person hearing the vvorde of God receauing of the Sacraments ioyning vvith the Church is prayers In vvhich most notable is that Anno 1588. she publikely came to Paules crosse and then there acknovvledged the Lords great goodnes in his protection ouer this Realme and deliuering vs out of the handes of the
2. That to harken vnto Papistes and to tolerate them is most exceeding dangerous and pernitious A Minister being suspended for omitting a ceremonie made sute to a learned Arch-deacon to speake for him to the Bishop of the diocesse that he might be released and tolerated alleadging for himselfe that their godly wisdome hee hoped would consider that the thing in their opinion being but a trifle although to him it were a grieuous burden they would not for it silence or displace a Minister of the Ghospell which might doe greater good in the Church then the obseruing of a trifling ceremonie but if I be said he a dishonest man and liue not as becommeth a Minister of Christ if I preach not sounde doctrine if I doe not boeth in worde and example teach the people obedience to God and her Maiestie maintaine all peace and quietnes in the place where I haue then I craue no fauour It was answered by the same learned Archdeacon you may be bonus vir but not bonus ciuis that is a good man but not a good cietizen It was replied againe by the Minister that if he could not proue he were a good Cietizen thē he was not to open his mouth in his owne cause therefore he said he would refer the matter to that issue And thus hee pleaded for himself Some lawes statutes of the cittie are such as concerne the state All statutes not a like necessarie safetie benefite of the common wealth and preserue the peace welfare thereof who so euer breaketh such lawes and will not bee reformed may be said to be an euill Cittizen because of the hurt which commeth to the cietie by his deede But there are some things which are enacted in a cittie for the profitte or pleasure of some priuate men and some thinges which are but dependances as for ornament or outward shew which being taken away or broken the common wealth receaueth no damage as if we shoulde make an acte touching cappes or for preseruing of phesants or partriges If a man doe obserue the former order of lawes which concerne the safetie and good of the common wealth breake the latter shall he by by be an euill cietizen then verilie there bee fewe Archdeacons or Bishoppes which can be reputed good cietizens who admitt vnpreaching Ministers into orders and cures when as their ordination is that they should preach If euerie one that breaketh a penall statute should by by be a rebell and an euil subiect then I pray you whome would not the statute for fish and the statutes for apparell conuince to be wicked subiects and rebells to her Maiestie And diuers other statutes there be as the act for artillerie matters of great importance that might touch men of good place if they were pressed vpon as we Ministers be yet they are not at all reputed for euill subiectes What should be the reason then that seeing we breake not the law in any poynt domegable eyther to the Church or cōmon wealth we shuld be so heynouslie prosecuted and impeached we breake the lawe in no point hurtfull to Church or common wealth as rebelles and troublers of the state more then other men What good can the surplice the crosse in baptisme the reading of erroneous bookes the giuing of symbolicall signification to Matrimonie or confirmation or anye such like doe to the Church or common vvealth or vvhat harme if they were taken away surelie none at all But cleane contrarye For the nearer we approach in our actions to the rule of holy Scripture the more vve please God the further vve depart from euill or the appearance of euill the more blessed is our estate vnder the promised assured fauour grace of almightie God Therefore for as much as we breake the law onely in that which can doe no good but hurt to the Church or common wealth if we doe them which if they were altogether takē away would be more acceptable to God and so more likelie of a further encrease of Gods mercies for being contrariant to Gods word they must needs offend God hinder manie good things from vs we can not be rightlye deemed euill citizens for not doeing of them And seeing it is apparant that these things are an offence that iustlie to manye of her Ma. good To discourage wise faithfull subiectes dangerous therefore good to take away the offence wise and faithfull subiects and that it is verie hurtfull to discontent discourage the good and godly citizens and that in long experience these thinges haue beene a great block of stumbling matter of offence how much would it bee beneficiall to the whole state if they wer remoued and Gods faithfull seruants set at libertie from them For we haue had sufficient proofe from the first shining appearing of the Ghospel in King Edwards dayes in this land Queene Maries dayes in Franckford now in her M. raigne these 43. yeares that the offence of these things by tract of time can not be blotted out that thereby manie a worthie preacher hath beene imprisoned silensed depriued to the greate dishonour of almightie God whose seruants they were and to the great damage of the Church and common wealth which in this greate scarsitie of good and learned Ministers did much want their seruice therefore it must needs follow that it would haue bene great benefite both to the Church common wealth if their petitions had bene hard and a remedie prouided that such necessarie seruice had not bene withholden kept back by these vnnecessarie ceremonies Manie benefites by the godly Ministers Moreouer beside that it can not but offende God to see his holie seruantes so lightlie regarded and that euerie beggerlie trifle of mans deuise should bee preferred before his holye commaundements Experience sheweth that neither learning nor religion is of such estimatiō as otherwise doubtlesse it would haue bene if these occasions of euill had not bene maintained Also it is well knowne that where such Ministers haue or doe dwell how many thousands of people haue bene instructed and made verie faithfull subiectes in their heartes and conscience what might this haue wrought if by the troubles about ceremonies such fruitfull teachers had not bene remooued discouraged disgraced Doubtlesse doubtlesse there could not possiblie haue bene so great encrease of Papistes nor anie shew of that brauerie which now they are growne vnto if the happie course of diligent preaching and teaching had not beene greatlie stopped by troubling of these men For this I can avow that no Papist Atheist or wicked man hath any ioy to liue where there is a good teacher but that eather they are brought home by repentance become notable Christians or els they shifte from such places as men with soare eies doe fly the light of the bright shining sunne For if in euerie parish there were a faithful preacher teaching both publikelie