he hath a knowne accuser and perfect understanding of the cause or crime objected and therewithall is permitted to haue a copye of the bill of complaint or information and allowed more over both time convenient and councell learned well to consider advise of his oth answer and if his adversaryes complaint be either in sufficient in forme or such as the Court hath no jurisdiction to determine the defendant upon demurrer without othe is dismissed and that with costs And admtit the accusation be such as is every way aunswerable yet if the interrogatoryes ministred be impertinent to the matter of complaint the defendant without offence to the Court may refuse to make answer to the same Therefore no similitude or likenes between this oth used in these Honorable courts of Iustice that constreyned oath ex mero officio Iudicis 1 Since the former sort be orderly taken in courts of justice the other without all course of judgement 2 The one where the plantiff and matter of complaint are manifest the other where neither accuser nor matter of accusation doeth appeare unlesse the bare suspicion of the Iudge fame unproved or private insinuation may be allowed for competent persons in judgement against whom the party defendāt is deprived of all legall exceptiōs is often after great trouble dismissed and though innocent yet dampnified and slaundered and without recompence there being no complanant found but the Iudge himselfe 3 The one made upon certaine knowledge and good advisment the other soddenly without all discretion uppon uncertaine demaunds 4 The one wisely restreined to certaine limits boūds the other foolishly wandring at the doubtfull will of a sly and subtill opposer 5 Upon the one the deponent aunswereth to the accusation of his adversarye by the other he is compelled to be his owne accuser and condemner 6 The one requyreth an answer to matter in fact done either to the injury of some private person or hurt of the publicke state the other constreineth revealing of words deeds and thoughts though never offensiue to any That which is objected that the saide proceeding is warranted by the Canon law or Civill law is answered many wayes but breifely by the positiue law it selfe that banisheth all Canon Civill or other law or preheminence or power whatsoever which is contrary or repugnant to the common law of the land But this proceeding by the partyes owne othe ex officio mero is contrary and repugnant to the common law of the land Ergo Thus we see that this proceeding by oth ex officio was a meere straunger in England Conclusion and how it arrived heerein Anno 2. H 4. but yet as a masker disguised marching in the rowte of Cannonicall sanctions obscured from the veiw of the State under that name but after being discovered as an adder in the grass was damned and expelled by the Statute of 25. H. 8. as a traytor to the King and his lawes and hath no lawfull or warrantable interteynment by the statute of primo Elizab For that there by no jurisdiction excercised by the Bishop of Rome in this kingdome is annexed to the crowne but that which was then lawfully vsed and excercised within this kingdome Then for any Ordinary or Iudge Ecclesiasticall to enterteine it and use it in their courts proceedings is a high misprision against the King his Crowne and dignity and punishable by the Statute of the 16. yeere of K. R. 2. Now to passe from the oth ex officio to the Canons of the Canōs and yet not to deale with those that are of indifferent sorte but with those onely that are either contrary to Gods word or repugnant to the lawes of the land neither also to say all of these in this place that might be sayd but only for brevities sake to giue a tast and to poynt at some may it please the Christian reader yea the answerer himselfe yea all our adversaries in this cause that are not too much blinded with mallice to consider that all such Canons generally as pronounce a man ipso facto excommunicate for saying thus or thus against the Canons themselues against the Ceremonies against the booke of Common prayer and the strict observation thereof etc cannot be justified in this behalfe by the word of God For as to prevent an objection that might be made from the commaundement for reading of them publikly in Churches albeit the sacreed scriptures be dayly publikely read and preached yet many things are both wittingly and unwillingly spoken and actually committed against the sayd sacreed scriptures for which notwithstanding such persons are not presently to be held ipso facto excommunicate so certeinly except the authoritie of the Church be greater then the authority of God and the Canons of this last Synod more authenticall then the holy scriptures given by inspiration from God it must be acknowledged of these Canons and all other constitutions of the Church whatsoever that every word spoken or act committed against thē especially unwittingly is not so heavily to be punished Agayne wheras the sayd Canons doe forbid any man by speech so offending without publike revocation of his sayd pretended wicked error to be restored sith the sayd offence may be committed as well privatly as publikely and sith the Canons speake generally whosoever shall affirme etc without any exception of private affirmations how can the sayd Canons in this respect be warranted by the word of God 1 Tim 5.1 If all offences against Gods word at least of man against man be not publikely to be reprehēded much lesse are all affirmations in disgrace of any Ecclesiasticall cōstitutions of men to be punished with publike pennance Furthermore whereas divers of the sayd Canons doe forbid many offenders by such affirmations to be restored by any other meanes then onely by the Archbishop sith the sayd offence may not onely be unwitting private but also by a poore ignorant man yea perhaps a lame impotent man dwelling also it may be an hundred myles or almost 200. myles from the Archbishop What equity is there that svch an offender should be debarred from all restoring by any other And so for want therof be deprived perhaps all his life from all publike communion with the Church and from all spirituall comfort for his soule therby Is this the mercy that is better then sacrifice And wherby we doe represent our heavenly Father The 13. Canon commaundeth the celebration of holy dayes as well as of the Lords day and that as equally agreyng to Gods holy will and pleasure I deny not but that as Gods word is to be preached at all tymes in season and out of season so it is also to be heard as oft as men haue opportunity but yet that the holy dayes now commaunded to be celebrated are as equally according to Gods holy will and pleasure as the Lords day especially so to be celebrated as they are injoyned with greater solemnities
such a cause take heed you be not found a servant of men Answer But if any in authority haue cōmaunded you this worke did they also commaund you to rayle and revile your antagonist as you call him in such manner as you doe It is lamentable that any in authority in such a Christian Church should either commaund any such thing or allowe of it being done But it is more lamentable to obey The time was when you did well employ your selfe against the Common adversaryes You did then runne well What letted you that you did not hold on in that course What hath provoked you to turn your pen from them and to whet it now the second time against those whom you call and should in truth acknowledg your brethren Doe you feare any violence from the Papists by holding on against them because perhaps of some former experience Indeede you may well feare such violence from them and be secure touchyng all danger from us because you haue learned from the Apothegme after mentioned of D. Elmer late Bishop of London and much more from all experiēce that you may justly feare your life and cuttyng of your throat in the company of one Papist but that no such thing is ever to be feared amongst ten thowsand of those whom it pleased him to call prescisians G. Powel In divers respects I feared to plead in so high a Court before such judges etc. Yet the equity and holines of the cause moved me etc. Answer Why should you feare being commaunded Would not your comnaunders beare you out It may be they will before men but who shall plead for you before God except you repent Take heed you commend not that to be equall and holy which agreeth not with the wayes of God G. Powel I presently resolued to stand in the gap and breach between our brethren and vs. Answer This resolution upon bare commaundement of a man it may be also contrary to the likyng of some to whom you are more bound was too present to be sound How haue you stod in the gap breach By treading it down to make it lower that wild beasts or at the least strang cattell may the more easily break in to devoure the Lords vine and to eate up the Lords people as it were bread G. Powel Albeit I knew my brethrens affections to be somewhat unkind and their pens foule and shamefull Answer Whereby knew you their unkindnes and foulnes towards you Indeed they haue seene and dayly doe see your unkindnes towards them yea towards the Lord in oppossing your selfe to the Lords cause and to them in seeking therof and that in this bitter manner yea for the foulnes of your pen you might justly feare the like measure from them againe to you But God forbid that for that we should sinne against God and cease praying for you G. Powel Seeing it lyeth not in our powers to make them modest peacable and that we are called to serue God and his Church which we are bound to doe in good and evill report Answer You should first haue proved us immodest and unpeaceable before you had used these wordes God giue those graces to you and us The serving of God and of his Church is not in rayling reprochfull speaches in sharpnes and bitternes in untrue and unjust collections directly contrary to the words of our brethren But what meāe you by good and evell report If as patients it is well if as agents it is not so But though by your booke I haue little cause yet I will take you in the better sence G. Powel I pray our heavenly Father to forgiue them any injury etc. Answer Before prayers you should lay aside all wrath of heart and bitternes of word Math. 5.22 1 Tim. 2.8 Pray also sor the forgivnes of the wrongs you doe to vs both in this booke and also in your latine treatise De adiaphoris I haue not with drawne my selfe from this worke Gab. Powel no not for the estimatiō reverence I haue of the graue judgments of your honors If you had duely reverenced their Honors Answ you would haue feared the offering vnto them such a present of raylings vnjust collections etc. As if they had been voyd of judgement not able to discerne of such accusations G. Powel I mayntaine here the glory of God and honor of our Prelats Answer As our Saviour said They shall excommunicate you yea the time shall come that whosoever killeth you shall thinke that he doth God service Ioh. 16.2 So this answerer thinketh that he glorifieth God by rayling on his cause servāts As for the Honor of our Prelats you should first haue been on a sure ground for the lawfulnes thereof before you had taken upon you like a champion the defence thereof 2. Even a good cause is rather overthrowne then vpheld by such meanes of scoffing and rayling as in this this booke you haue vsed Thus much for the answer to the Preface of M. Powels THE NEXT THING TO BE CONSIDERED is his marginall Notes vpon the preface of the author The first note with a I passe by G. Powel b This pretense unto the Christian reader is because they would not seeme to be petitioners unto the Parliament Answer What a strange collection is this Haue we expresly directed all the said argumēts vnto the Parliament house and yet would we not seeme to be petitioners unto thē Nay rather sith this answerer thus carpeth at these words the Christian reader M. Powell maketh the Parliament no christian assembly gatthering from the humble petition of the Author of those Argumentes to the Christian Reader etc. that he would not seeme to be Petitioner to the Parliment may not this be better gathered that the answerer distinguisheth the christian readers from the Parliament and the Parliament from them and so maketh the Parliament no christian assembly But why did the author use those wordes the christian reader The reason seemeth double 1 because he did so account of every one in the Parliament house 2 because he thought that those arguments might come to the handes of other Christian readers then onely of Parliament men G. Powel c The supplicants make the profession of the gospell and all religion to consist in refusing cap surplice crosse etc. Great cry litle wooll Answer This etc. After the word crosse is well added For otherwise although we hold those things to be matters of religion yet never any of us did affirme all religion to cōsist in thē without this etc. therfore this is an unchristian slaunder and to speake according to the answerers learning in Aristotles Eleuchs a fallacy ab eo quod est secundum quid ad id quod est simpliciter The adage in the end of this note is too homely for that Honorable Court to whom the answerer speaketh as being taken from swyne
Pleas by the opinion of the whole bēch in Hylarie terme last when upon a writt of prohibition procured by certayne Parishioners in the Countie of Hertford the Iudges denyed a consultation to the Minister of the same Parish who had convented the Parishioners before the Ecclesiasticall Iudg for gaynsaying his election of the parish clearke which by vertue of this Canon he had declared in the Ecclesiasticall Court to belong unto himselfe a lone The 77. Canon entituled none to teach schole without licence is repugnant to a statute made the first Session of this Parliament in divers poyntse First the statute permitteth ascholemaster to teach in any publicke free grāmer schole without any licence of the Bishop of the Diocess or Ordinary of the place but this Canon commaundeth that none teach publicke schole but such as shal be licensed by the one or by the other Secondly the statute permitteth any person in any Noble mans or Noble womans gentle mans or gētlewomās house being not recusants to teach without any licence of etc but this Canon commaundeth that no man shal teach in privat house but by licence etc. Thirdly the statute permitteth not any person to be ascholemaster by any other licence thē by the Archbishop Bishop or guardian of the spiritualties But this Canon permitteth a scholemaster to teach if he be allowed by an Ordinarie of the place a lone Which many tymes and in many places is neither Archbishop nor Bishop nor guardian of the spiritualties Lastly this Canon commaundeth that none teach in publicke schole or private house unless he first subscribe to the first and third articles mencioned in the 36. Canon simply and to the two first clauses of the second article wheras the statute requyreth no manner of subscription at all All these things before written considered we may safly affirme concernyng many of the said late Canons that they be not to be put in execution within the Realme unless they shall be confirmed by Act of Parliament yea that we may also truely speake this in generalitie that eiall the Churcwardens and syde men throughout England sworne to present all offences committed against the said Canons must be falsely perjured or else that there is not one Minister which shall exercise his ministeriall functiō nor any one man or woman which shall usually come to common prayer and divine service but they must stand continually at the Ordinaries mercy for one offence or other For the thinges commaunded or forbidden beyng innumerable and impossible at all tymes to be kept into what a servitude these Canons haue brought both Ministers and people and what an excessiue chardg is layd up on the purse of every person be he bond or be he free be he yong or be he old for citations Excommunications absolutions and dimissions licences faculties and dispēsations Who havyng but halfe an eye seeth not Nay that many in many places haue already borne the Yoke and felt the burden of these Canons cannot be denyed Agayne howsoever at the petition of the Prelats his Majestie hath been pleased generally to allow ratifie and cōfirme the booke of Canons under the broad seale of England yet may no loyall and honest subject heereupon inferr that his Majestie intended by the generall wordes of his confirmation to authorize any perticular matter devised and decreed by the Synod contrary to the holy scriptures hurtfull to the rights prerogatives and dignities of his Highnes Crowne repugnant to any lawes statuts or customes of the Realme prejudiciall to his Lords commons in Parliament or onerous to his people The contents then of sondry the late Canons in as much as the same be contrary to the holy scriptures tend to the blemishing of the liberty and franchise of the Kings will grace power be cōtrariant or regugnant to the lawes statuts and customes of the Realme be prejudiciall to the Lords and Commons in Parliament without whose consent no new bindyng law ought to be made or be such as may become very onerous to the people it is a playne case that every of the Kings liege faithfull subjects ought to defend the Kings right Honor and dignity against all such Canons For heerby it seemeth that as all other the wisest and best Princes that ever haue been haue in some things at some tymes erred so we without offence I hope may say that the King also veritate tacita or falsitate exressa was unawares somewhat mistaken in his graunt In regard whereof such Canons by the lawes statuts and customes of his kingdome be meerely voyd and of none effect to all constructions purposes whereupon also that necessarily followeth that the same can receive no beyng by his Majesties confirmation Quod omnino non est confirmari non potest THE 9 ARGVMENT God hath promised to recompence the least kindnes shewed to his servants especially to the Ministers of the Gospell And the same God is not unrighteous to forget etc but faithfull and hath alwayes performed his promise as appeareth by divers examples Heb. 6 10 and 10.23 Ergo In this regard the High Court of Parliament ought the more to help and releeue the Ministers pleaded for and the people depending upon them Marginall notes G. Powel a Ministers are to be rewarded as they be such and in their office but not as they be Schismatikes and disturbers of the peace of the Church Thereis a secret contradiction in the first parte of this answer Reply For as a Mayor ovt of his office is no Mayor so a Minister out of his ministery is no Minister See the answerer at large Secondly Ministers violently thrust out without just cause are not to be blamed Touching disturbance we say that not we but the Prelats that plead for humane and Romish Ceremonyes much hurtfull and nothing profitable are they that trouble the Church For the Church would otherwise be quyet inough G. Powel b Arcadian wisdome The place Math. 11.11 is to be understood not in regard of the office but in respect of the cleare knowledg they should haue of Christ after his resurrection The first part of this note beyng but a scorne I leaue to scorners The other divinity of this note is very deepe and profound Reply How shall I sound the bottome of it Doth Christ speake of Iohn in respect of his knowledge or of his office Did the people goe out into the wildernes unto Iohn in respect of his knowledge or in respect of his office to be baptised of him Math. 3.6.7 Doth Christ also aske whether the knowledge Math 21.25 or the baptisme that is the ministery of Iohn were frō heaven or of men Heerby it is manifest that Christ compareth Iohn with the Prophets in respect of office not in respect of knowledge Therefore also in the same respect he compareth the least in the kingdom of heaven with him and preferreth the least Minister of the gospell for his ministeryes sake as
wonne the spurres from many other They commonly object this fault unto us and it may be some one of his private motion and disposition doth a litle somtyme offend this way to the greife of the rest that favor the cause But if all speeches of that kind that haue ever been used by any of our side were gathered into one truely and without any wresting they would not a mount to the number proportionably that is apparant and evident in this answer The which fault is so much the greater because the arguments are propounded with all temperance without any just occasion to provoke him except it be as a weake stomake is sicke with the best and most wholsome meate Notwithstandyng I do the lesse marveile hereat because as the more extreame the loue of Amnon was towardes Tamar at the first and the more extreame also his hatred against her afterward 2. Sam. 13.15 So this is often to be observed that such as sometime haue been most hott in dislike of the corruptions of our Church they changing their minds and for preferment conformyng themselues haue become more bitter and heavie adversaryes then any of those that were never other thē conformable men But was M. Powel at any time of such a minde Yea certainly within these few yeares he was so over strong that he called the Communion booke a Mass booke At another time likewise being at a Church and hearing the Latiny he rose up saying come let us goe what shall we now heare conjuring So likewise the time hath been when some other now very conformable haue publikly in pulpit I will not say in my hearing to the disgrace of the Bishops sayd If ever the Bishops doe good in the Parliament house let me be damned Many other the like instances might be named But I regard brevity These things wil be justified Did any of vs ever so be haue our selues If we had we might be justly blamed in that behalfe But I will presse this poynt no further I haue the rather reported this for the better answer of the matter of giddines afterward by him objected unto us 2 The next poynt in the preface is that he chargeth us with emulation of forreyne novelty Ans Neither noveltie nor forreyne We desire nothing wherein we haue not proved our desires by such Arguments of Gods word the best antiquitie and besides which the more auncient any thing is the more rotten is the same such arguments I say as never haue been yet sufficiently answered Touchinge the word forreyne though indeed the thinges desired by us are in all Churches of other Countryes fully reformed in doctrine with ours yet those Churches being all the same houshould of faith that we are they are not aptly called forreyne As Englishmen travelyng in other Countryes and livyng after English fashion are not therfore Forreyners in respect of England whiles they so travell but still to be accounted of the same country so all Churches and all members of the Church in what Country so ever they be are not to be accounted Forreyners one to another because they are all Citizens of heaven and we make all one family or body Besides the thinges in controversie which we desire to be removed may much more justly be called both Noviltie Forreyne because they were not of Apostolicall institution neyther heard of in the Apostles time yea condemned by generall arguments in the writinges of the Apostles as hath been shewed in divers other bookes written one our side not yet answered especially in the A bridgment made by the Ministers of Lincolne Diocesse the Demaunds and in the 12 Arguments as also because they are in use in more Forreyne Popish Synagogues then there are reformed Churches in all Europe Lastly although Communion with the Churches of Christ in what country soever be much more to be respected then fellowship with the sinagogues of Antichrist yet we do not therefore desire that which we doe because it is in other Churches but because the word requyreth the same G. Powel They refuse to conforme them selues Answer None of vs haue ever had the booke of Common prayer authorized by Act of Parliament 1 Eliz. And some of vs haue never had the book now vrged by the Bishops provided for us or tendred unto us How then haue wee refused to conforme our selues Yet we are deprived By what right and equity I know not The auncient approved Discipline Ceremonyes of our Church Not auncient because they haue not warrant from God Neither ever so approved but that from the first Preachyng of the Gospell in this kingdome they haue been by divers godly and learned men oppugned His Highnes sought to reclaime them by some correction of their obstinacy as by silencyng etc. That which his Majestie permitted on that behalfe was qualified with gracious provisors 1. To proceede no otherwise therein then accordyng to the lawes of God and the land 2 To execute even that with all mildnes moderation And thirdly to endeavore to perswade by all arguments rather thē by censures which things because they haue not been done but that in many respectes the Bishops and other Prelats haue exceeded their commission we doubt not but that if it might please some attending upon his Highnes and in grace with him in all humble manner to informe him we doubt not I say but that his Majestie accordyng to his most christian disposition would graciously respect the humble desires of his subjects therein Touchyng the other parte of M. Powels speech it is no small abuse of his Majestie to impute unto him the severitie of the Bishops against us whereas in truth whatsoever his Majestie doth therī is only through their importunity and by their accusing us of schisme disorder sedition etc. The moderat severity of the Bishops Gab. Powel is unfitly and unduetifully termed oppression and cruelty Is it moderate severitie to turne so many Ministers as are now silenced out of their livyngs Yea Answ to provide also that they shall haue no other way or meanes whereby to liue that so they their wiues and children may goe a-begging to the disgrace of the gospell the dishonor of the land the greife of the godly and the joye of the wicked Especially is it moderate severity so to doe for such causes Did they ever read in any antiquity so many of such quality whose labours God had so blessed to be thrust and cast out as unsavory salt in the time of the gospell in a kingdome whereof both King and people doe professe the gospell and in an age in respect of the sinnes thereof requyering ten tymes as many preachers more then their are if they could be gotten If these be the mercyes of the Bishops what would be their crueltyes If this be their moderat severity what would be their extremity if they might be suffered If a Father should cast his sonne out of house home utterly disinherit him because
carnall respects unto us such as you reckon is contrary to your often imputation of superstition unto vs. For what is superstition but to make that sinne that is not sinne and so to feare sinnyng against God as that we doe not that which lawfully we may do or one the contrary to make that good holy and necessary that is nether good holy nor necessary and so to think himselfe bound to doe that which well he might leaue undone If then we be superstitious and doe that which we doe in fearing to sinne against God how can such carnall respects as before are particularized be imputed vnto us But the truth is that these carnall respects doe belong rather to conformiry for which many will doe any thing rather then they will loose their livyngs Of how many also of them may it be sayd that they seeke their owne and not that which is Iesus Christs Philip. 2.21 Yea that their belly is their God their glory their shame and that they mind earthly things Philip. 3.19 that also with Diotrephes that loue to haue the preheminence 3. Ioh. 9. How many of that side haue receaved 500. or 600. pounds from their people since their last Sermon yea since their last presence amongst them Yea are their not some that buy sell benefices as men buye and sell horses Truely there are sōe that being not old mē haue in their dayes passed through many benefices and those of very good worth To whō then doth this imputation of carnall respectes belong Cease therefore cease M. Powell to charge us with that against which there are so many reasons Yea wherein all the world can convince you G. Powel They haue altered the state of the question For the question being about subscription Ceremonyes Conformitie etc. which are but thinges indifferent and of small moment they make it the cause of God the ministery of the gospell the salvation of the people the mayne cause of the land How doe we alter the state of the qvestion Doe we mince that which somtyme we held Answer Doe we goe from any thing which before we maynteyned What ever was in controversie betwixt you and us that is not comprehended under subscription or some other of the particulars by you here mencioned It is meere folly so often to repeate the indifferency of these thinges that hath never been neither can be proved by you For as much also as for not subscribyng and for not conforming to Ceremonyes etc. Many more are thrust out of the ministery then for any other matter of ten tymes greater moment may it not be truely called the cause of God Especially it being in so many bookes proved that they are unlawfull contrary to the word of God Yea sith for these thinges the word is restrayned may we not say that the salvation of the people dependeth therevpon And consequently that it is the mayne cause of the land What is greater then salvation Your selfe grant that we are Ministers of Christ in grace and favour with God It followeth therefore that our cause is the cause of God Luc. 10.16 Yea of the land also because besids salvation many other benefits doe depend upon the ministery of the word and many evills vpon the restraint thereof Prov. 29.18 For this cause the Apostle joyneth these two togeather in the Iewes that they were contrary or adversaryes to all men and forbad them to preach to the Gentles 1. Thessalonians 2. ver 15.16 Touching your often objection of our suspension and deprivation for not conformyng our selues consider this one thing M. Powell and consider it seriously viz. that whē as Iohn and some other Disciples tooke upon them to forbid one casting out Devills that had before done it in the name of Christ and that only because he would not joyne with them and follow them to Christ and that afterward whē they made relation unto Christ of that which they had done and of the reason why they had done it as though they had done some great service as many thinke they doe now great service in forbidding us to preach consider I say agayne that our Saviour was so far from approving that which they had done that he rather reproved it saying Forbid him not Mar. 9.38.39 Whether was a juster cause of suspention not to joyne with such worthy Disciples of our Saviour and that in following them and goeing with them to our Saviour himselfe or not to joyne with the Bishops to conforme our selues unto them in those things wherein we are perswaded we should sinne against Christ and in parte goe away from him For we follow not Christ neither walke with him any longer then we doe obserue his word Further also consider whether is a greater or at the least a better and more necessary worke to cast out Devills from their possession which they had of the bodyes of men or to cast them out from the spirituall possession they haue of the soul of men which eiection is wrought by the preaching the gospell Acts 26.18 G. Powel They make this such a cause as if all religion depended on refusing of a crose and furplice etc. No no. Answer All religion and piety doth not depend on these thinges Yet religion is the lesse and doth the more decay the more that the preaching of the gospell for thes thinges is restrayned The increase of sinne and iniquity in those places already where such Ministers are put out doth too much testifie this thing Heere againe is his former fallacy as eo quod est secundum quid ad id quod est simpliciter We say that some religion dependeth on refussing of a crosse surplice ete Hence he concludeth that all religion dependeth etc. Further whether we make all religion to depend on refussing a crosse surplice etc. or no it semeth that the Bishops make all religion or the most to depend on crosse surplice etc. For if a man yeeld to these things he may passe away with any other matter vncontrolled but if he stands in these things then he is unworthy the ministery whatsoever guiftes he haue how godly soever he be and what good so ever he haue done or might doe by his continuance Is it not so G. Powel They boldly presumptuously and unduetifully censure his Majestie for coldnes in religion for losing his first loue deepe dissembling seeming to pretend one thing and to intend another as if he had been trayned up in the Iesuits schooles to equivocat which fault I would some of their faction did so litle practise as his Majestie abhorres it Wheris there any such censure of his Majestie for coldnes Answer in religion for losing his first loue and for deepe dissembling Nay doth not the author expresly labour the quit contrary professing that he wrote that which he did to this very end that men might not iudge Christian Princes vpon outward apperences yea adding supposed apparences Yea wishyng also lesse censuring of
For these are the expresse words of the psalme which he applyeth to the Parliament for dealing in our behalfe so indeede accusing us as the principall offenders in those sinnes that are mencioned in that psalme but yet making the Parliament also accessary with us in them THE THIRD ARGVMENT It was a fault in Pharaoh his butler that he did no sooner remember to speake to Pharoah for the libertie of Ioseph and for his release from his affliction Gen. 40.14 23. Seeing Ioseph had interpreted his dreame of reconciliation to the grace of Pharaoh and to his former place of earthly honorable service in the house of Pharao Ergo The Parliament ought so to remember the interpretation of the mysteries of God his favor and heavenly kingdome by the ministers now silenced etc. That they doe what lawfully they may to release them of their troubles 1 Marginall notes G. Powel a This and most of the arguments following are grounded upon a false principle viz that the refractary Ministers quarrell against the Church of England is the ministery of the gospell the salvation of the people etc wheras indeed all the contention is about crosse surplice and some other indifferent Ceremonyes and actions in the Church And all these arguments doe specially make against them seeing they be onely disturbers of the sincere profession of the gospell and worke of the ministery yea seeing they forsake their calling and moue so great contention And agayne G. Powel b would God they were halfe so diligent in a good cause as they are importunat to sow schisme and sedition among brethren But they deserue small commendation etc. Reply One reply shall serue to both these notes Especially because as it is noted before all the answer is grounded upon a false principle that we are schismatiks etc. and so worthy of all that hath been done unto us To insist therefore upon this poynt I say first of all that this accusation of vs to be such is a most beggerly begging of the question most unjust untrue and uncharitable never yet proved neither able to be proved vntill they proue the matters in controversie to be meerely indifferent to such uses as whereto they are imployed urged by them yea good and laudable Ceremonies matters of decency and order in the Church yea that we also refuse to conforme our selues unto them more of stomacke then of conscience Much lesse can they justifie their proceedings against and punishing of us yea not onely of us but also of our people a thing most unrighteous and odious to God men in such manner as they haue done especially more for these things which themselues call indifferent small pettie accidentall circumstantiall then they doe other for things expresly forbidden by God himselfe a thousand tymes more offensiue to other and more reprochful and disgracefull to our Church profession and kingdom then these things Yea it is to be observed that notwithstanding all these proceedinges against us all our bookes written against the ceremonyes onely to shew the righteousnes of our cause and all their writtyngs against us none of them haue ever yet either in open consistory or in privat conference that I haue heard of or in publike writing made any one no not one demonstratiue reason necessarily concluding the lawfulnes and the good and necessary use of the things they so heavily impose vppon us Some indeed haue written against some of our arguments but no otherwise then the witt of man may cavill against any principle of religion though never so substantially proved by the best divine upon the earth But to returne to the poynt there is nothing in these two notes and in the rest of the booke objected against vs where with our auncients and betters Our betters heretofore charged as we are now haue not been charged in former tymes Elia was charged with troubling Israell 1 King 18.17 Michaiah might haue been charged with singularity and schisme for dissenting from all the 400 Prophets in Ahabs time 1 King 22. Ieremy was accused by the Preists and Prophets of his tyme to haue spoken against the state of the City and to be therefore worthy to dyc Ierem. 26.11 Amos was charged by Amazia the preist with such conspiracy against the King that the land was not able to beare all his words Amos 7.10 All the Iewes was generally accused by Haman to Ahashuerosh not to haue observed the Kings lawes Ester 3.8 Ezra and the Iewes with him were accused by Rehum Shimshay and other beyond the river to Artashasht the King as rebellious and wicked for building of Ierusalem Yea they were not only so accused for the time present but also for the time to come as we are afterward in the 16 Argument in the marginall note with r that if they were suffered to proceed in building of the City they would not pay toll nor tribute nor custome yea Ezra and his companions were not onely charged to be such but the whole City of Ierusalem for former tymes was also charged to haue been a rebellious noysom City vnto Kings and Provinces that the inhabitants therof had moved sedition of old time that for that cause that Citie had been destroyed Therefore also the sayd Rehum and Shimshay and their companions pretended regard of the Kings Honor in writing so against Ezra and the rest of the Iewes Ezra 4.12 etc. The enimyes of Daniell framed the like accusation of him to Darius Daniell 6. Our Saviour himselfe was blasphemed by the name of a seducer deceiver of the people Ioh. 7.12 Yea oft tymes as a blasphemer profaner of the Saboth a frend to publicans and sinners Paule was accused to haue taught men against the law and the Temple Acts 21.28 and to be a pestilent fellow a mover of sedicion Acts 24.5 yea to be an heretike verse 14. Such also haue been the accusations of all Martyrs by the common adversaries the Papistes It is therefore the more to be marveilled at that our Prelats professing and sometime preaching the gospell doe accuse vs in like manner Yea charge us to disturbe the sincere profession of the gospell and worke of the ministery and yet alleadge no reason heerof or at least no other reason then such as for which all or the most part of those before named were so charged as we haue heard For besides traditions of men antiquity not proved at least not true antiquity the commaundements of Princes procured by themselues uncharitably misinformyng such princes besids thes things I say what else haue they said doe they say or can they say The Ministers not yelding to conformitie are no schimatickes Doe we vary from the sincere doctrine of the scriptures Nay rather many of them doe much more swarue from the same especially sithens their late strong patronizing and urging of these things yea they haue fallen frō that that heertofore hath been constantly and generally held by our Church now
them Touching the answer to the consequence of the former Argument that the Pastors should rather returne to their people and comfort them obeying the wholsome ordinances of the Church etc I answer that we will so doe when such ordlnances are proved by Gods word to be wholsome THE 7 ARGVMENT All true Ministers 2 king 2 12 13.14 Prov. 3.16 psal 45.12 1 Sam. 4 21 Ephes 6. 5 Isai 2 4 and 65 25 2 chron 14 14 17.10 27.6 are as the Chariots and horsmen of those kingdomes where they are In the Ministery of the gospell and sincere worship of God therin commended consisteth the glory of Kings and kingdomes So also the peace yea also their whole outward prosperity And the contempt of the gospell and of the sincere worship of God procureth all outwarde calamityes of Kings and Kingdomes Ergo As men wil be faithfull to Kings and Kingdomes so they must maynteyne the sincere Ministery and Ministers of the gospell and therfore speake for them The Marginall Notes G. Powel a Is a handfull of refractary ministers the safety of the whole land 1 Cosmographers in some Maps describe a bird called a Ruc of such bignes that she taketh vp an Elephant with her talants very high into the ayre Reply and then letteth him fall to be broken and bruised for her to feed on It seemeth this Notary hath an hand as large as the foote or tallants of this bird sith he maketh but an handfull of all the Ministers suspended deprived or like so to be for these matters now in question Secondly As the loss of one of his Majesties shipps Royall or of one of his strongest holdes or of one of his most worthy warriors may be sayde to weaken the whole Kingdome especially in the time of great warre and as the cutting in sunder of one principall post or beame or piller of an house doth weaken the whole house so and much more is the losse cutting of of so many worthy ministers of the gospell the weakenyng of the whole land For is not Satan and are not Papists and all the rest of Satans army so much the more strenghtned 2 king 2 15 and 9.1 Elia was but one and accounted as we are a troubler of Israell and left Elisha behind him and yet the Argument telleth you how they were accoūted though in their tyme there were many other Prophets O therefore that the meanest able and godly Minister might not be lightly regarded in these last and dangerous tymes Howsoever they are esteemed of by the world yet they are of more price then great riches G. Powel b As if God never had defended any Pagan in case of innocency and justice etc c Outward prosperity consisteth in pure worship They speake so profoundly as an intelligent and sensible man cannot understand them As if the ungodly florished not ofttymes as a greene bay tree and the outward prospeity of the Persians and Romanes did not surpasse the meane estate of the Iewes the true Church of God Reply If there had been no name set to this booke these two notes and many other the like might haue brought it in suspition to haue been penned by some professed Atheist For who almost but smelling of religion would haue objected such things Yea who that had but tasted of logike would haue denyed the conclusion not regarding the proofes and premises The wicked doe indeed some times in joye outward prosperity either to molifie their owne hearts or to harden them the more to be the fitter for Gods judgmentes or to be scourges of God unto other or to make them the more in excusable yet they haue no assurance either of gettyng or of holdyng such prosperity Neyther can they haue any more comfort thereby then the godly may haue discomforte by their afflictions because indeed they haue no intrest thervnto from God It is also a shamefull untruth that the Persians Romans or any other in outward prosperity excelled the Iewes so long as the Iewes regarded the word honored the Prophets and other Ministers thereof and maynteyned the pure worship of God All that while they were even in outward things the glory of all the world What people ever had the like victoryes What Nation for all prosperity was comparable to Israell in the dayes of Salomon and to the Iewes afterward psal 48 2 87 2 12 Lamēt 1 1 and 2 1 in the time of many other Kings Of what Citie are so glorious things ever written as of Ierusalem Read the places in the margine Indeed after that they contemned the word of the Lord abused his prophets and neglected God his worship and that especially through the fault of their Preists etc. then the Lord forsaking them made their enimyes the cheife etc. Lament 1 5 The other notes upon this Argument I passe by as either answered before or being of no moment Further answer to the 7 Argument G. Powel VVhat can a sensible man make of this enthymem The refractary ministers are the safety of the whole land Ergo the Court of Parliament must speake for the gospell Reply The title refractary omitted he is a sensles man that can make nothing of that enthymem especially these ministers pleaded for being proved true and faithfull For though the gospell and Ministers thereof be distinct yet he that speaketh for one speaketh for both and he that speaketh for both speaketh for the land the safety wherof dependeth upon both But marke heere agayne the answerers sophistry Sophistry For wheras the author saith that the Parliament is to speake for the gospell Ministery thereof the answerer taketh the word gospell and altogeather leaveth out the other words and the ministery thereof G. Powel There are thowsandes of faithfull Ministers besids them in this kingdome that are Charets and horsemen etc. Ministers are therfore termed Charets and horsemen because they are Gods instruments for gathering of the Saincts Ergo The antecedent is improbable if not false Againe these men refuse their Ministery wherfore they cannot be called charets yea so farre are they from being the safety that would God they were not the sores of the Church and sowers of sedition I meane schisme and faction Reply As there are some other faithfull Ministers so there are not many thousands that are able much lesse faithfull besides us Generally throughout the land there are Sixe reading ministers for one preacher at the least by practis For there are some that are licensed to preach that never did are or were able to preach Many also that can preach seledome doe Preach Some also that doe preach and that often doe it so Popishly or otherwise so corruptly so foolishly and ridiculously to make sporte rather then to edifie so vaynly and unprofitably that it were better to hold their peace then so to preach That Ministers are called charets and horsmen for gathering the Saints viz out of the power
all for the reasons and causes before specified It is therefore erroniously alleadged that that which was done by jurisdiction Ecclesiasticall when Magna Charta was granted was not at that tyme taken to be done by the King or by his authority and that the lawes which Ecclesiasticall Iudges practised were not then held to be the lawes of the land or the Kings lawes For the Kings progenitors did both thinke and held that jurisdiction Ecclesiasticall did in right belong unto their Crowe and therefore in fact by right of their crownes did they both exercise and commaund to be exercised in their Kingly names their Kingly right authority and jurisdiction Ecclesiasticall within their Realmes For how could those Kings haue commaunded and how could their subjectes haue obeyed if the Kings themselues had thought and held that the Ecelesiasticall courts lawes or jurisdiction were not in right no more then in fact at that tyme belonging unto the Crowne as the answerer vaynly and childishly fancyeth Which fancy also seemeth sufficiētly confuted by the very title of S. Edward Cooks booke de iure regis Ecclesiastico For how could the Kings before and after the Conquest unto Magna Charta have been justly intituled to Kingly right of Ecclesiasticall jurisdiction if the Kings had no Kingly Ecclesiasticall right or jurisdiction at all G. Powel Breifely the lawfullnes of they deprivation of the refractary Ministers is a plaine case adjudged in open Court as appeareth in S. Edward Cookes Report part 5 in Cawdries case according to a Statute of I. Elizab. cap 2. c. It is a most playne and cleere case that neither the case of Cawdrie Reply is the case of sundry the late deprived Ministers nor that the case of sundry the late deprived Ministers is the case of Cawdrie Cawdrie was deprived not by his Ordinarie but by the Queenes Ecclesiasticall high Commissioners not for not subscribing to the 3 Articles not for the not use of rits and Ceremonyes not for the not exact S. Edward Cook de jure regis eccl Cawdries case fol. 3 and precise observation of the booke of Common prayer But as well for that he had preached against and depraved the said book as also for that he refused to celebrate divine service according to the sayd booke Agayne in his cause it being found before the High Commissioners that he had uttered verba convitiosa and contumeliosa convitious and contumelious words looke sent against Caw against the boke of Common prayer the case was not whither his fact were punishable by the Statute for of that no man then doubted but whether his depravation and preaching against the booke of Common prayer beyng the first offence committed by him against the Statute he was punishable by tenor of the statute for the same his first offence by depravatiō yea or no Lastly Cawdries offence was punishable as well before the Queenes Iustices by imprisonment and losse of one whole yeares profites of his spirituall promotions as by deprivation before his Ordinary None of all which things were within the cōpass of sundry the late deprived Ministers For non of thē ever preached against the booke nor depraved the same They never refused to obserue the same booke according to the proeme of the booke tenor of the statute They were so farr from claymyng any immunitie from being depraved for their first offence as that they stood and yet doe stand upon their innocencyes not to haue committed any offence at all against the statute punishable with deprivation by the statute they alleadge that they were not punishable before the Kings Iustices by the statute for these facts which they were charged by their Ordinaries to haue committed against the statute and for which they were deprived Lastly some of them were deprived not for any fact done committed or perpetrated but for not promissing heereafter to obserue the whole booke And what an unconsiderate part therefore is it to avowe the lawfulnes of the deprivation of all the late silenced Ministers to be a playne case adjudged in open Court when neither their case nor any like case to som of theirs was ever yet brought or argued before the Kings Iustices in any of the Kings open courts at all Touching the statut alleadged 1. Elizabeth it helpeth nowhitt at all the late deprivations of sundry Ministers First because such Ministers as haue been deprived onely for not conformyng themselues to the use of the booke provided by the parishioners cannot truly be charged to haue refused the booke commaunded by the statute Because the same booke was never provided for them Secondly the statute punisheth not every refuser but wilfull and obstinate refusers They then that upon conscience onely of Gods word doe refuse to obserue al things conteyned in the booke cannot be iustly called obstinate refusers till their groundes out of the word be by the word removed Thirdly the statute requyreth some Act done committed or perpretrated against the Statut but some Ministers haue been deprived only for not promising c as before was sayd Fourthly the statute appoynteth the Ordinaries to proceed by inquisition accusation or information But many of us haue been deprived without any of these meanes and onely upon Proces Ex officio mero Heerby therfore appeareth how unjustly and directly contrary to the words of the statute you insert this Parenthesis which they may doe Ex officio as if they might by vertue of this Statute proceed Ex officio wheras the Statute expresly requyres inquisition accusation or information Is this good interpretation If you doe so interprete the scripture directly contrary to the wordes of scripture in the same place you make but mad interpretations Touching that which is objected against all hitherto spoken in the poynt of the law of the opinion of the Iudges to be against the same may it please the reader to remember the saying of an Honorable and most renowned Counseller in that behalfe viz. that in such cases and all other men are not so much to respect what judges speake standing bare headed 2 chro 19 6 as what they say sittyng upon the judgment seate representing the Kings person yea not executing the iudgment of man but of the Lord when all men stand bare headed before them Concernyng the oth Ex officio of the othe ex officio we affirme that the law of the land is against the exercise of the same oath by Ordinaries and other judges Ecclesiasticall The Common law of this kingdome which is grounded upon the law of God and of reason doth hate and abhorre it First in respect of the fraylty of man who for the safitie of his life libertie credit and good name will not spare to prophane even that which is most holy and by committing sinfull perjury hazard his soule which the subtle serpēt wel knew in generall though he were deceaved in the perticuler in that he sayd unto God concerning Iobskinne for skinne and
sometimes then the Lords day it selfe this is contrary both to the 4 commaundement and also to many other Scriptures Gal 4.10 Coloss 2. 16 which condemne such observation of dayes and tymes The holy dayes also now commaunded to be kept may be abrogated by the Magistrate as wel as other that were wont to be observed But I hope that although some are bold to say as much of the Lords day yet our Prelats will not publikly allow of any such rash impious opinion The 14. Canon commaunding all divine service prescribed in the booke of common prayer to be read upon the dayes appoynted without any diminishyng in regard of preaching or in any other respect is agaynst charity and consequently agaynst the word For the weaknes of some mens body at all tymes is such that they are not able to reade all and to preach At sometime also the strongest man may haue such an infirmity that he may not be able to endure the performāce of both In winter many times the extremity of cold will not permit the whole auditory to continue so long at Church Then will some say let preaching by such persons as are so weake or at such times be omitted This indeed is that which many would haue But this is to performe bare reading before preaching ignorance before knowledge and the ordinances of man before the commaundements of God The 18 Canon for bowing at the mention of the name of Iesus is absurd in that respect because the place whereon it seemeth to be grounded philip 2.10 is not literally so to be understood First for that it speaketh of things not only in earth but also in heaven and under the earth in which places ther are no knees 2. It speaketh not onely of men but also of all other creatures For it saith of all things By the literall interpretation therefore all creatures at the mention of the name of Iesus should bend their knees 3. By this interpretation no man must sit whilst any thing is read that hath that name or else the must rise at the mention thereof to bowe their knee 4. It is superstition to giue more reverence to the name Iesus then to the name Christ God Iehovah or the Holy Ghost 5. If the knee be so to be bowed at the name of Iesus why not also at the name Saviour For what doeth Iesus signifie but Saviour 6. The place speaketh not of that which is due to the name but of that which is due to the person of Iesus So the Canonists are deceaved with that fallacy which is a rebus ad voces 7. It speaketh of that which is due to him as well in private as in publike places in our houses at our tables in our beds as we sit as we walke as we ly If then we sit at table or ly in our beds etc we must not speake of Iesus but we must arise to make a legge Lastly this name Iesus is no more then Ioshua who therfore is called Iesus Act. 7.45 It is also the name of Iozadak Zech. 3.1 compared with Ecclesiasticus 49.12 and Ezra 3.2 and of the Sonne of Syrach and of one Iustus Coloss 4.11 The common people therefore for want of preaching and by their owne negligence being so ignorant that they cannot well discerne the name Iesus our Saviour from the same name of other they may mistake themselues and bowe the knee as well at the mētion of other so named as of Iesus our Lord and Saviour and so ignorantly they should commit blasphemy That which is said for defence heerof by some that we should the rather bowe at this name to testifie our hatred against Arrianisme is more dotage thē divinity and therfore not worthy any answer The Deitie of Christ is more manifest by other names especially by the name Emmanuell then by the name Iesus Touching the Canons for Coapes Surplices Crosse and other Conformitie as also touching the present Hierarchie and manner of ordaynyng Archbishops Bishops Preists Deacons etc and for Subscription it is too long in this place to set downe perticular reasons against them Therfore I referr the reader to perticular treatises of those things both hertofore and also lately written The 49. Canon for no Minister to preach or expound any Scripture or matter of doctrine without a speciall licence in that behalfe is a most lamentable contrariety to the word which commaundeth every Minister both to be apt to teach and to teach indeede And I would gladly know of such Canon-makers whither those that they call by the name of Ministers be Ministers of the word or no If they be Ministers of the word shall they not haue power to expound and preach the word by vertue of the said Ministery Yea doe not they themselues when they ordayne them Ministers bid them take power to preach the word It is yet more lamentable in the sayde Canon that they commaund all Ministers not specially licensed to preach or expound in their owne chardges onely to study to read plainely and aptly without glozing or adding the Homilies already set forth or heerafter to be published etc. For doe not these words plainely import that some Ministers are not able to read without studiyng for it even after they be made Ministers Yea doe not the words onely to study to read plainely and aptly the Homilies etc. implye a precept against studiyng to read the scriptures which are harder then Homileis especially against studiyng to preach heerafter O miserable condition then of such people as haue such Ministers as must goe to schoole to learne to read the Homilies not the scriptures yea and which must not study at all ever to Preach The 53. Canon against confuting of any publike doctrine how hereticall or dangerous so ever before the Bishop be made acquainted with the said doctrine is most prejudiciall to the salvation of the hearers of such erroneous teaching For the soules of men beyng by nature as capable of any errors as their bodyes are of any infectious disease and the Bishop of the same Diocesse sometime perhaps dwelling or beynge an hundred myles from the Church wherein such errors were delivered and the life of man being most uncertaine and Bishops themselues being sometime erroneous and therefore not very hastie to haue errors confuted may not many a soule be infected with such error yea and dye in them before any remedy can be had against them This shall suffice for a tast of the contrariety of divers Canons to Gods word If I should perticularly runne over other that haue like cōtrariety this volume would much exceed both my owne purpose and also the likyng of all readers Before I proceed to the Canons repugnant to the lawes of the land let me here interlace one reason in a word generally to proue both the Canons and also the booke of Common prayer now imposed upon Ministers not yet to be established by law and so consequently all the proceedings of the
none So say I that for the better mayntenance of the gospell where there were neede there might be many a good share had out of the surperfluity of those that maintayne their wiues in sattin and dammaske gownes velvet kirtles cheynes etc that bring up their children like the children of Noble men that fat themselues and theirs and starue the Lords people and who after their great abundance Preach not so much in 4 yeares as they did before in one G. Powel Suppose there were not able Ministers inough for this purpose Haue not the refractary Ministers then greater reason to joyne with their brethren in preaching the gospell confuting the Papists etc then superstitiously to quarrell about cross and surplice and to forsake their necessary vocation Nay Reply Haue not the Prelats the more reason to suffer us still in the worke of the Ministery with them We are all willing so farre to joyne with any in preaching the Gospell as we may doe nothing against the Gospell to craze the peace of our owne conscience The answerer often charging us with superstition cōvinceth them that say that we doe not that which we doe of conscience For if we be superstitious in not yeelding to crosse surplice etc then are they to us meere matters of cōscience For superstition is not in words but hath her seate in the conscience THE 16. ARGVMENT Ephes 2 14 15 As Christ Iesus to make peace betwixt Iewes and Gentils tooke away the Ceremonyes ordayned by God himselfe because they had been a partition wall betwixt the sayd Iewes Gentils and instituted no other in their places so the Ceremonyes other thinges now in question having been the meanes of much debate amongst us wherby the buildyng of the Church hath been greatly hindred and the enimyes thereof strenghtned they ought in this respect to be removed Ergo. The Ministers now molested for the sayd thinges inquestion ought to be spoken for and releeved and that by the Parliament because none may doe it better The Marginall Notes G. Powel a Hence appeareth what things they be that the refractaryes are offended with why then doe they pretend the gospell of Christ reconciliation with God etc Ad populum phaleras Reply These things being repugnant to the purity and sincerity of ihe gospell under which God will not be worshipped in any such Ceremoniall sorte Iohn 4 23 but in spirit and truth Being also such as for which the Ministery of the gospell is restrayned upon the liberty wherof dependeth the salvation of the people and their reconciliation with God There is no cause why such scoffing and frumping outcryes should be made against us as here else where are made Yea though the ministery of the gospell were not for these thinges restrayned yet being urged in the worship of God they are unlawfull and men standing against them and in all humility desiryng them to be removed by lawfull authority may well be sayd to stand in Gods cause and to plead for God G. Powel c O Martin was an modest man Thanks be to God Reply that you haue no other then Martin to upbrayd vs with who was unknowne what he was and whose writing was never approved by us and who also though he jested at some manners of your side yet never wrote so bitterly as many of you now doe G. Powel d They will offend and yet will not be told of it You haue not proved us to offend Reply in those thinges wherein you impute most offence unto us If we doe offend we are more then told of it yea our punishment is greater then our offence because it is greater both then the law appoynteth and also then the punishment of other whose offences are greater G. Powel e Heat of contention may carry men further then were expedient But are the refractaryes mylder in this kind Witnes all their Pamphlets and libels written against us The first parte of this note is plentifully justified not onely by the booke Scotish Genevating Reply by the most scurrilous booke of The picture of a Puritan and by the answerers owne booke De Adiaphoris but also by this presēt answer injoyned and allowed by authority wherein for ought I know there are more rayling scoffing and untrue speeches then are in all the bookes here unjustly termed pamphlets and libells If any notwithstanding of us doe offēd in this kind they are not iustified by the rest yet this is not to be forgotten that they that be the loosers and goe away with the blowes may be the better borne withall in their words G. Powel f A disgracefull terme But doe they acknowledge themselues non conformitans and schismaticall Reply If the word conformitan be a disgracfull terme is ther not disgrace in Conformity and being conformed For are not these words Conformed conformity and conformitans coniugata Why then are we urged to conforme Eyther therfore you justifie vs in not conforming our selues for who would disgrace himselfe or else you doe ill to say we call you by a disgracefull name when we call you conformitans G. Powel g Suam scabiem affricant Reply It needeth no answer All men know and dayly heare how they galle us in every sermon and how litle we deale with them G. Powel h A malicious lye There are fewe or none in the Church of England so ignorant and so scandalous in the Ministery as here the suppliants insinuat and if any such be amongst us sure I am that upon complaint and intimation otherwise they are severely censured and punished for it Yet I must giue them to understand that scandalous Ministers for life are more tolerable in the Church then such as be factious Schismaticall or scandalous for doctrine and phanaticall conceits Plus enim nocent doctrinae scandala quam morum delictae Reply Neither malicious nor lye All men good bade doe too well knowe too many both ignorant and scandalous to be in the Ministery If it might please his most excellēt Majestie or his most Honorable Councell to send out Commissions into all Countryes and to appoynt indifferent Commissioners neither Bishops nor any other Prelaticall persons because such are partyes but religious Noble men and gentlemen to inquyre of this matter the truth would much better appeare to the everlasting reproch of all those that doe so justifie the present state of the Ministery For the rest of the former note who knoweth not that one lewd person how base and abject soever may and dayly doth procure worke more trouble to a good Minister and doth more easily prevaile to his ejection then twentie good men though of never so good credit yea then somtymes the whole Parish besids though never so great can doe for the good and peace of the best Minister That also for a man not to were a surplice or make a cross in the ayre or I cannot
our feeding on shales and huskes at other mens trēthers you mistake your marke For this belongeth not to us but to trencher chaplins that gape after dead mens shoes or liue in miserable hope of the livings of their brethren better then themselues to be unjustly deprived and that in the meane time wayte at their Masters table till they haue sayd grace and then sit down if there be any roōe at the nether end after all the meate served in Who also are glad of ij s. vj d. or five shillings for examinyng some clarke presented to a benefice or that which is worse do now and then take a brybe for allowing one to be sufficient for the Ministery that is scarse fit to be a Ministers clarke except onely to helpe on with the Surplice who finally for the most part are every tawny coates companion to play at cards tables perhaps also at dyce and at bowles etc Yea sometimes to drinke quaffe and all most quid non All your reasons out of Arretius against popular contributions as you call them and for set stipends and tythes I passe over with silence because the author of the arguments hath commenced no sute against you in this behalfe Therefore I leaue you to fight herein with your owne shadowe Touching you M. Powell as Iob sayd to Eliphaz Iob. 16.3 What maketh thee bold so to answer Or as some other read it what provoketh you so to answer So truely I cannot but admire the bitternes sharpnes and unrighteousnes of your pen according as before I haue discovered the sāe against one that hath used so great mildnes in all his Arguments Notwithstanding remembring the fall of Peter and the meanes therof viz. His beyng in the high Priests Hall and not forgetting his gracious repentance afterward testified by many a salt teare I doe the more pity your present state by cōsidering that provocation which from other you haue had so to write and I doe the better also hope of your repentance For though it be more advisedly to write an whole booke then on the sodayne to speake a fewe wordes yet in other respects I will not compare your fault in thus wryting to the fall of Peter as equall therunto and if you had so fallen yet would I not neither might I despaire of your risng Only in unfained loue towards you I do seriously exhort you to take heed heerafter of any such service Be not to readie be not to ready to be cōmanded such a worke by any Prelat whatsoever You may perhaps haue some reward in the end of such paynes such as men can bestowe upon you but looke more to that reward that is in the right hand of the great master of all rewards Remember well what Balaam a sorcerer refused at the hands of King Balak beyng sent for by very honorable messengers to curse Israel yea remember what a worthy answer he made though himself were a most unworthy man Nūb. 22.18 If Balack would giue me his house full of silver and gold I cannot goe beyond the word of the Lord my God to doe lesse or more Yea remember I say once agayne how constant he was in the sayd answer chap. 24 1◠For he repeated it afterward when Balak was much provoked because he would not satisfie him in cursing of the Israelits and threatned as much evill against him as before he had promised and offred preferment If such a person made such an answer to a King and were so constant therein should the Ministers of the Gospell be so easily commanded by lesse then Kings to revile and in some sorte to curse so many worthy Ministers of Christ Iesus which haue been valiant captaynes of his armyes against Sathan himselfe and all his forces Whatsoever you haue in this booke written against them yet I appeale to your owne conscience for the contrary yea you haue expresly before professed that you hope they are the Ministers of Christ Iesus and in grace and favor with him Looke therfore heerunto in time before you be too much hardened against him Touching the cause also it selfe beware yea I say agayne beware you sinne not for any worldly prefermēt against your former knowledge Pleade not better judgment now then before you had Psal 4.4 Examine your owne heart as it were upon your bed whether this plea be insincerity or only from regard and hope of some prelaticall advancment The more knowledge the more dangerous it is to fall away A litle disease is ofttymes the beginning of great sicknes Small hurtes also at the first neglected growe in the end to greevous and incurable sores Remember Lots wife Luc. 17.32 Revel 2. ◠Fynally remember from whence you are already fallen and repent and doe your first works etc and let not the precious promises made to them in the word that indure to the end be forgottē Wherof he that hath made them make both you and me partaker for his sake in whom they are made to whom be all prayse and glory for evermore Amen Pag Lin Errata Correct 4 17 what what 8 5 intended intended 9 3 supestion superstition 15 10 hage haue 16 4 his this 18 1 put out the  23 1 that loue they loue 31 12 they some 36 1 properly in matters that belonging that in matters properly belonging 35 15 answer order 38 30 yeeld yeeld to 42 20 and us 34 21 was were 45 22 1 Pet. 2 Pet 47 17 furthers furtherers 52 vlt.  ad thing 56 6 foo foolish  19 haue haue made 57 30 stamps stumps 58 29 them then 59 4 put out two  61 7 extraor extraordinarily 64 31 doth doth he 80 14 vi vis 81 24 and in 87 28 so so to be 91 1 and an 94 9 crowe crowne 95 18 depravation deprivatiō  28 depraved deprived 98 9 duce due  29 tenex tenax 106 11 performed prefer  l 24 the for he  l 25 ther for his 111 29 many in any 119 18 exressa expressa 121 11 he he that 123 28 appertune opportune 124 18 and and be 126 22 to of 129 17 the that  21 therfore but 130 28 this the next  29 should shall 131 3 obedience obedience to mens precepts 133 26 Ministers members 134 5 deffer differ 136 9 seat seat is 140 3 cōformitans cōformitās  l 5 so for so haue 142 25 by and by 147 27 promises premises 149 27 as as are 150 22 Ethnicks Ethiks  vlt. can cannot 151 29 but and 152 2 concluded excluded  16 herein herein repēt 154 16 14 4  17 first fift 156 7 we they Marginall Notes pag. 48 lin 31 Prov. 6.19 pag 49. l 7 Iohn 9 30.31 pag 125 l 25 Cant 5.7 pag. 131 l 16. Luk 10.7 for Luk 18 7. l. 25 before over ad that pag 132 l 17 Luk 9 2 for Luke 9.26