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
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
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
kingdome If in the stile and maner of doeing they or anye other writing in defence of them Curious and bitter wordes not iustifiable haue ben ouer curious bitter or sharpe by which they haue incensed theÌ„ whome they should haue wonne by milde meeke vsage I for my part doe not reioyce in it I dare not defend anie the least vnsemelie word Howsoeuer I know the hard pursuite vpon them and that being as they verilie thought further and beeyonde the lawe of this Realm did giue them great cause to bee grieued and offended that their consciences should be so straightlie pressed their labors so little regarded and being Ministers of the Ghospell they shoulde bee so smallie esteemed and that the Reuerend Fathers accounting those thinges for which they contend but meere trifles would yet preferre them before the ministery of so many worthy Preachers and prouoke their breethren more and further then they need This doubtlesse vexed their spirit and such is our weaknesse and imperfection in this life that it is an harde thing to keepe measure at all times And when men are perswaded in conscienee that their cause is good their griefe is the more and they are the more confident to speake And it were almost a wonder that in such perplexitie euerie thing should be perfect and without blemish Doe we not know that Moses beeing by the spirite of God Num. 12.3 called a verie meeke man aboue all men that euer were vpon the earth yet God punished him Because his spirite beeing vexed by the people Ps 106.72.73 hee spake vnaduisedlie with his lippes So no merueill though we poore weake soules farre inferiour to that most rare man haue felt the smart of our griefe and zeale I would to God that our brethren fathers coulde be iustified in this matter and that they had not their parte of iuste punishment with vs for that wherein they haue beene ouerseene in their dealing toward vs toward the Church of Englande in these causes And I hartly pray God that they doe not one day confesse and say Wee haue verelye sinned againste our brethren Gen. 42.41 in that wee sawe the anguish of their soules when they besought vs and wee woulde not heare them therefore is this trouble come vpon vs. The Lorde our God euen our mercifull Father bee iudge betweene vs. Touching subscription I haue sufficiently spoken before and there will be occasion after therefore I need not in this place to say any thing Now I come to the second point the cause of our doeing it is saide Because in certaine accidentall poyntes they haue not their fansies and proper deuises If it may appeare that this is an Elench No cause set for A cause and that a good iust and waightie cause founded in Gods word is iniuriously reputed and tearmed accidentall fansie and deuise then I hope godlie and vvise Christians will pittie our estate bee more fauourable iudges of our cause To reade bookes Apocryphall and chapters contayning errours and vntruthes vnder the name of holy scripture is no accidentall pointe vnlesse we will say that our conference with papistes and our apologeticall writtings prouing errours to bee in those bookes and therefore to be no Canonicall Scriptures be accidental points The desire that euerie Minister bee a Preacher of Gods word and to administer discipline is no accidental point vnlesse the chiefest pointe of the Minister office as they are ordained by the â—ooke of orders be but an accidentall â—ointe To desire that Chauncelers Officialls and Commissaries shoulde â—ot administer discipline and nameâ—e excommunication which D. Sutâ—ef saith is against all reason for a laye â—an to do that the Pastour should â—ot be a non-resident which the reueâ—end Fathers say is a pernitious thing â—r to say that God hath consecrated natrimonie to such an excellent myâ—erie that in it is signified and repreâ—ented the spirituall mariage betwixt Christ and his Church which is not â—o to be founde in holye Scripture but 〈◊〉 a belying of his glorious Maiestie â—o saye that these and manye such like â—e accidentall pointes I hope no aduied man that looketh throughly into â—ur cause will aduenture And where 〈◊〉 is saide that wee woulde herein haue â—ur fancies and proper deuises let the â—oste reuerend Father determine for â—s where hee hath these wordes D. Whitg in the preface of the defens of the auns to the admonition The â—ontrouersie is not whether manye of the â—hinges mentioned by the platformers were â—tlie vsed in the Apostles time or may â—ee well vsed in some places yea or hee conueniently vsed in sundrie reformed Churches at this day For none of these branches at denied c. Now if as this reuerend Father saieth manye of the thinges wee desire were fitlie vsed in the Apostleâ— times c. How can they be our fansies proper deuises which were vsed by the Apostles some a thousand fiue hundreth years before we were borne And let it be considered whether the Apostles vsing such thinges haue deserued to be reproached with our fansies and proper deuises who are liuing so manie hundred yeares after them haue our selues learned those thinges out of their holie writings if this bee well looked into and aduisedlie iudged of by an equall and iuste line I hope the ground of this greate and terrible accusation being voide and emptie all the other greeuous inferences will fall and vanish away and that the contrarie will be euident and apparant to the conscience of all men Namelie That for so much as we faithfullie preach the doctrine of faith and sacraments and humblie and quietlie vse our ministrie according to the booke of orders and administer Prayer and Sacraments by no other forme but that of the booke of common prayer and that in our publike preaching priuate talke in all accasions wee doe praise God acknowledge his mercie pray for the continuance thereof and stirre vp others so to doe and therevpon doe humbly present to the reuerend Fathers the whole state verie good waightie points agreeing to holy Scripture needfull to bee considered for the further perfection of our Church and the glorie of God being no fansies of ours or deuises but such as the holye Apostles did vse in the first and purest Churches wee caÌ„ not be said to sett our selues against god frowardly to disquiet the church trouble the common wealth hazarde the whole state of religioÌ„ reioyce the wicked or grieue any godly person whatsoeuer but rather to promote the glorye of God further the present good encrease of our Church to the great benefit comfort and ioye of Gods people And I can not thinke so vndutifullie of her Maiestie or of any other that haue care of gouernement that they would be merueilouslie grieued to se any subiect in humble and dutifull maner sue to be eased of any grieuance according to the auncient custome and vsuall order of this Realme and
to be admonished of these things and that the wise godly taking vsing applying thereof which I hope I shall finde at their hands may be for the good of her Maiestie and the State I would neuer haue aduentured in this sort to medle or to set forth one word at this time in this cause For how foolish were I to procure my self trouble without a warrant from God and his worde and hauing quietlie enioyed my place euer since the forlorne yeare of subscription except that I was at two times suspended some two yeare in peace and quietnes vnder the wise and fatherlie ouersight of the most reuerende Father our Diocesan of Cauntorburie not hauing subscribed in any sort neither vsed all the ceremonies so preciselie as peraduenture some other doe If the loue of the whole Church the necessitie and goodnes of the cause the glorie of God and the good of the whole lande did not in me way downe all reasoning and disputes I coulde easilie fore cast 500. cautions which would mightelie draw me back and make me afeard of such an enterprise vvhich protestation I make choise of rather in this place because doubt this chapter vvill not be altogether defensiue as I suppose the rest be but rather offensiue displeasing but I vvill frame my selfe as neere as I can to giue the least cause that any man should take occasion I vvill medle vvith no mans person onely I propound such reason for the reforming of these things as I hope shall become a Minister of Christ 1. These three thinges The vnpreaching ministrie the absence of the Pastor from his flock and subscription I take to be sin in the sight of God and if that be true then they may rightly be called troublers of the state because it is written Hier. 5.25 Esai 50.2.1 King 18. that Sinne hindreth good things from Gods people and iniquitie maketh a separation betweene God them And to forsake the commandement of the Lord is the cause of trouble to Gods Church The vnpreaching ministrie sinne Let vs first examine the vnpreaching Minister vvhether it bee not sinne Gods commaundement is that euerie Minister should be apt to teach no nouice in knowledge 1. Tim. 3.2.6 one that holdeth fast the faithfull word according to doctrine that he also may be able to exhort with wholsome doctrine Tit 1.9 improue them that say against it If then the breach of Gods commaundement be sinne as Saint Iohn saieth Seing our ministrie vvhich doth not can not preach ◠Ioh. 3.4 is contrarie to this cōmandement it must needs follow that the standing thereof in our Church is sinne so a troubler of the state That vvhich causeth the people to perish is sinne but the vnpreaching ministrie causeth the people to perish therefore it is sinne This argument is testified by manie vvitnesses First Salomon saieth Where there is no visiō Prou. 29.18 the people decay And Christ addeth further If the blinde leade the blinde they shall both fall into the ditch And Oseah the Prophet applyeth the same to euerie vnpreaching Minister saying Mat. 15.14 My people are destroyed for lacke of knowledge Oseah 4.6 because thou hast refused knowledge I will also refuse thee that thou shalt be no Priest to me and seeing thou hast forgotten the law of thy God I will also forget thy children Looke the booke of orders in the ordayning of Priestes If the vnpreaching ministrie be no sinne why are they ordained to preach the vvord of God vvhy are they made to promise to giue faithfull diligence to minister the doctrine Sacraments and the discipline of Christ as the Lord hath commanded and to vse both publike and priuate monitions and exhortations And why are they at that time exhorted in the name of our Lord Iesus Christ to haue in remembrance to how hie a dignitie and to how chargeable an office they be called that is to say to be the messengers the watchmen the Pastours and stewards of the Lord to teach to premonish to feede prouide for the Lordes familie c. And why is it there also said vnto them Seing that you can not by anye other meanes compasse so waightie a worke pertayning to the saluation of man but with doctrine and exhortation taken out of holy Scripture and with a life agreeable to the same ye perceaue how studious you ought to be in reading learning the holy Scriptures c. And why are wee taught in the booke of common prayer to pray that all Bishoppes Pastours and Curates should set forth Gods true and liuelie worde and rightlie and duelie administer the holy Sacramentes if an vnpreaching ministrie were no sin The conscience heereof no doubt caused that reuerend Father M. D. Fulke to write that hee would not excuse any vnsufficient Minister nor their ordainers Ouerthrow of Stapletons fort cap 8. pag 113. Defens of trans of Engl. lib. cap. 15 pa. 401. And that hee which is voide of giftes is ordained vnworthelie and with great sinne both of him that ordaineth and of him that is ordained Now if these things bee true let wise men consider what daunger it is to suffer or maintaine a knowne sinne fortie three yeare in the Church of Christ and so whether this bee not a iust cause of the troubles of the state by the righteous iudgements of God In the next place let vs looke vpon the learned non-resident Non-residēce sinne examine whether the absence of the Pastour from his flocke and negligence as it is vsed among vs be not sin For a man may bee called by the Church as Epaphroditus was to some speciall work for a tyme Philip. 2.25 for the common good of the whole But our question is whether a man may lie in a cathedrall Church or in the Vniuersitie or dwell in some towne like a Gentilman and ioyne benefice to benefice and liuing to liuing passing his time in wealth and pleasure and his flocke 20.30.40 or 100. miles of more or lesse comming verie rarely or seldome amongst them Heere I will not dispute but onlie I humblye beeseech and adiure all those my reuerend and learned brethren by the name of our Lord Iesus Christ and by the great fearefull day of his comming when all dispensation of men shall be voide and wee shall giue a straight accounts of all our workes which we haue done in our bodies that how so euer I am a verie meane and simple man not worthie to carrie your bookes you would looke into your owne consciences and see how you can answer to God where he saieth Ezech. 34.2 Wee be vnto the sheapheards of Israell that feede them selues shoulde not the sheapheardes feede the flockes c. Take heede vnto your selues and to all the flocke whereof the holye Ghost hath made you ouerseers Act. 20.28 to feede the Church of God which hee hath purchased with his owne blood I charge thee
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.
schollers of the Cathari Nouatus Papistes are in deed Puritanes Pelagius and of the Ebionites Donatistes and of all such like Puritane heretickes maye iustlie very fitlie be called Puritanes For they hold that in their regenerate men after Baptisme Concil Trid. less 6. ses 5 there is nothing that maye bee saide to haue the reason of sinne and that they are able to fulfill all the commaundements of God and they affirme that they haue an inherent righteousnesse which they keepe as a pure and immaculate robe to the obtayning of saluation and that they are righteous iustified deserue saluation by their workes that they haue among them deuout and holye men whome they call religious Moncks Test Rhem vpon Luc. 10. Friers Nunnes Iesuits Seminaries Ven. 42. and 2 cor 2. vers 10. and ca. 8. vers 14. Wil. Allen of pardons cap. 11. and 1◠vvho in their religious order liue as they say a Seraphicall and angelicall life being virgins voide of all seculare affayres as pure and chaste votaries in contemplation seruing God day night are able to merit not only for them selues but also for others and of the superaboundancie of their vvorkes of Supererogation they maye communicate to others and the Pope maye by indulgence applie their merites for the reliefe of others out of purgatorie and such like These vndoubtedlie may are properlie to be called Puritanes because they indeed arrogate vnto them selues puritie and holines and despise all others vvhich the true children of God though thus belyed slaundered dare not in any case to doe but contrarilie they crie out vvith the Psalmist vnto God Enter not into iudgement Psal 143 2. Luc. 18.13 And vvith the Publicane Haue mercie vppon mee a sinner 3 But the cause originall and order whereby these reproachful termes vvere giuen to good Christians Howe the name of putitanes came vp in England I finde to bee this In the beginning of her Maiesties most happie raigne whome I humblie pray our God to prolong as long as Sun and Moone endure the Ghospell being published and Preachers ordained to teach the people Manie people vvithin a vvhile feeling some taste of the heauenlye comfort began to delight in hearing of Sermons singing of Psalmes in reading and godlie talke of holye Scriptures vvhich they vvere taught And therevvithal did somwhat refrain prophane and vnprofitable customes and sometime they admonished their neighbours if they did sweare pray them to goe with them to the Sermon The greater sort of the people beeing olde barrels vvhich coulde holde no newe vvine addicted partlie to Poperie partlie to licentiousnesse hauing many of them no other God but their bellie vvoulde deride and scoffe at them and called them holye brethren and holye sisterne saying Hee is one of the pure and vnspotted brethren Godlie excercise scorned by the wicked Diuers Ministers also entring vpō that waightie charge when they beeing learned came to the practise of the communion booke founde them selues troubled in some things some certaine ceremonies were a scruple vnto thē And as it is saide in the preface of the saide booke it was not thought fit at the first to take away all those things which seemed to be superstitious but to take the middle waye to abandon some and to retaine some So by this occasion the Papistes other people not well affected to religion and godlines after a while began to find holes in the Ministers coates Papistes and Atheists pick quarrels with good men and deuised diuers wayes of molestation troubled them not a little They open their cause to the reuerend Bishopes of those times and found great kindnes at their hands at the first they were a good and comfortable shadow vnto them for a season But about the tenth year of her Maiesties raigne the Papists as men which began to shake of the feare wherewith the mightie God protecting blessing her Maiesties most godlie and Christian proceedings had strocken them the Papistes I say began to come foorth of their dennes and as it is well knowne to the state practised diuers treacherous attemptes but amōg other they preferred such greeuous accusations againste the godlie and faithfull Ministers that then and from thence forth they were left naked a great storme fell vpon them and so it continued now and then sharper some time their was a calme men breathed returned to the Lords worke About anno 1571. Subscription came foorth first Anno 1571. as I take it Subscription was first enforced vpon the ministrie for which cause in that time certaine men wrote and admonition to the parlament opening diuers things worthie reformatiō Wherupon arose greate volumes of prouing and defending which are famouslie knowne to all men that vnderstand of these cause But how flesh and blood did in these writings ouer-sway the Christian moderation and mildnes which brethren shuld haue ben verie careful of in contending for trueth by the hote pursuite of either side I reioyce not to rehearse and I am sorie as ofte as I thinke vppon the lamentable effectes hurte of the Church in those times How be it our mercifull God whose vnchaungeable loue doeth swallow vp manye of our infirmities and follies graunted vnto vs in the midst of these fierie contentions a goodlie space of quietnesse about the time that the reuerend father Maister Grindall was Archbishoppe of Canturburie In which time in al the south partes of Englande there was greate concorde among the Ministers and they ioyned in great loue and ioy one with another in the Lords worke So that in the space of 4. or 5. yeares as I remember there were infinit soules brought to the knowledge of Christ the people reioysed for the consolation seing beholding how greatly they were bound to praise God for her Maiesties most christian gouernement vnder whose moste godly proceedings they had sucked and tasted the sweet and vndeceaueble milke of Gods trueth euen the holye faith of Gods elect the doctrine of saluation It was a goldē time full of godly fruit great honour to the Ghospell greate loue and kinde fellowship among all the Ministers preaching the faith the people vnited in the true feare of God and cheerefull reuerence to her Maiestie But this life not affoording constant prosperitie to heauenly loue and growth of godlines After the said Archbishops decease there came foorth a newe and fresh assault of subscription vniuersallie imposed Anno Dom. 1584. the wofull year of subscription and againe enforced vppon all the Ministers in three articles First of the Queenes Maiesties Soueraigne authoritie ouer all persons c. Seconde that the booke of common prayer and of or dayninge Bishoppes Priestes and Deacons containe in it nothing contrarie to the woorde of God c. Thirde to allowe and approue all the articles of religion agreed vpon by the Archbishops and Bishops c. 1562. and to beleeue all
opinions or trouble some errors or vaine superstitions or with corrupt wicked life brought publiklie any great offence to the Church of God and which might not come without prophaning the Lords supper did put back such from the communion and reiected them and did not admitte them againe till they had with publike penaunce satisfied the Church And these words he doeth grounde vpon the same Scriptures which wee alleadge placing them in his margine And that yee may perceiue that his iudgement was directlie as ours is he saieth a little after thus But when by the iudgement of the Elders and of the Pastour both the punishment of him that sinned and the exaÌ„ple of other is satisfied theÌ„ he that had ben excommunicate was wont to be receiued againe to the communion of the Church And that there were such Elders Pag. 638. the reuerend Father answering the admonition in his replie to M. Carthwright doth seeme to confesse saying I know that in the primitiue Church they had in euery Church certaine Seniors to whome the gouernement of the congregation was committed but that was before there was anie Christian Magistrate c. Of the Presbyterie of the preaching ministrie thus speaketh that worthie writer defender of the English Church M. D. Fulke Defence of English trans Cap. â—5 Pag. â—00 But it is out of doubt that to an office none was chosen or admitted by the Apostle the rest of the Presbyterie of Ephesus but such as had sufficient giftes to answer that office And Mr. D. Suttlife although he denie Elders calling theÌ„ Aldermen yet against the Chauncellers Commissaries and officiales being lay men to administer excommunication is verie earnest saying Nothing can be more vnreasonable Eccles disciplin Cap. 4 sect 7. then to giue the power of the ministrie of the worde into the hands of those that are no Ministers and to make them iudges whose lipes preserue no knowledge to giue them power to shut all out of the Church that call none into the Church Anno. 1591. Cap. Cane comisc offie c. And I can not iudge but that it is the conscience of this matter that causeth the Bishops in their Canons to reserue the sentence of excommunication to the Bishop onlie to bee renounced by him or some Minister A confut of W. Allen power of Popish Priest Cap. 9 Pag. 29 Of the Lordship of Ministers the same Maister D. Fulke to my vnderstanding speaketh as we doe where he saieth It is a ministerie and not a Lordship that we must exercise not as a temporall Princes who althogh they may bee saide after a sorte to serue the common wealth yet they are so seruantes as they are also Lords But the Ministers in the Church in the spirituall gouernement are seruants and not Lords as Saint Peter testifieth c. And the equall power of euerie Minister with the Bishop in the administration of the Keies of discipline he hath these plaine words For the Keies of the Kingdome of heauen whatsoeuer they are The second part of the treatise of Popes pard Cap. 3. Pag. 381. be committed to the whole Church and not to one person onlie as Cyprian August Chrys Ierom and all the ancient Doctors agreeablie to the Scriptures doe confesse And God hath made all the Pastors of the Church stewards of his houshold and dispensers of his misteries And if euerie Pastor ouer his charge bee a steward a dispeÌ„ser of Gods mysteries as you seeme to graunt why hath hee not authoritie to release the penance by him selfe enioyned or the punishment due for sinne remitted as wel as the Bishop or the Pope why hath bee not the Keye of iurisdiction ouer his parish in as ample maner as the Bishop hath ouer his Dioces or the Pope ouer all men Seeing the Keyes are not giuen to one but to the vnitie as the auncient Fathers teach Why shoulde the Bishop the Pope haue two Keyes and they but one resolue vs these matters out of holy Scripture and you shall come somwhat neere to your purpose of pardons The third demaund Agreeing hereunto in the booke of orders the priest is made to promise That hee will giue faithful diligence alwaies so to minister the doctrine Sacraments the discipline of Christ as the Lord hath commanded Of which matter also the reuerend Father Maister Doctor Bilson affirmeth constantly The true difference beetweene Christian subiects c. Part 2 Pag 233. That the title and authoritie of Archbishop and Patriarks was not erected by Christ but by consent of Bishoppes And out of Hierom he addeth That Bishoppes be greater then Ministers and Elders rather by custome then by anie trueth of the Lords appointment that they ought to gouerne the Church in common So the reuerend Bishop Maister Iewell alledgeth diuers Fathers with Saint Paule to that verie purpose Defence of Apol part 2 Pag 198 Of ciuill authoritie in Bishoppes saieth the saide reuerend Father Maister D. Bilson The soldiers of Christ must not entangell themselues with secular affaires The true difference beetween Christian subiects Part. 2. Pag. 253. much lesse make themselues Lords and Iudges of earthly matters which office properlie belongeth to the sweard and must bee sustained of all those which beare the sweard And that it is a sinne to tolerate the vn-preaching ministrie heare the same Doctor Fulke Experience sheweth that he which is void of giftes Defence of trans Cap. 15 pag. 401. before he was ordered Priest is as verie an asse and dogbolt as he was before for any increase of grace or gratious gifts although he haue authoritie committed to him if he be ordained in the Church though vnworthy and with great sinne both of him that ordaineth of him that is ordained Therefore saieth Maister Calfill Ans to the treat of the crosse in the preface I lament that there are not as many good Preachers as parishes I am sory that some to vnskilfull be preferred Of non-resideÌ„ce our English Canons speake thus Absentia Pasteris à dominico grege c. The absence of the Pastour from the Lords flock that carelesse negligence which we se in many Anno 1571. Cap. resid Pastoris and the leauing of the ministerie is a thing both in it selfe dishonest and hatefull to the people and pernicious to the Church of God And therefore in the ordination hee taketh authoritie to preach to this congregation of pluralities aduowsons election of people saith good Maister Fox speakeing of the time of 830 years after christ Act. mon. print 1576. pag. 5. Likewise advowsons and pluralities of benefices were things then as much vnknowne as nowe they are pernicious to the Church takeing away all true elections from the flock of Christ And it were no hard matter out of him to shew all the points we holde partlie to bee his iudgement in the traced steppes of the primitiue Church
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
the cittizens bound them with bondes spoiled the cittie slew manie and obtaining a subtill victorie they brake down the Towers and walles Cron. Carion lib. 4. in the life of Hen 4. Albert Krants Saxon. lib. 5. cap. 7. the cittie was committed to the keeping of the French The like packing they vsed against the Emperour Henrie the 4. who hauing displeased the Pope for bestovving of Bishoprickes in his owne kingdome being cited came to Rome and vvhile there hee humbled him self in his appointed penance prostrating him selfe at the doores and entry of the Temple at home by the conspiracie of the Pope and Saxons they raised vp another Emperour in his stead Rodolphus Duke of Sueuia when this vvoulde not preuaile they neuer cease prosecuting of him till they had made his ovvne sonne to depriue him of all Imperiall dignitie In vvhich kind of doubling that the Papistes are no changelings it doth in these verie flatterers at this time appeare verie plainly In the 8. Gen. quodlib Arti. 8. For in ansvvering whether it be expedient in these daies to excommunicate Kings and vvhether it be a godly act of those vvhich perswaded Pope Pius Bulls Trust the papiste so long as he is fast bound the summe of their ansvver is only this that because they haue felt the smart therefore it is inconuenient in these vngodly and vnfortunate dayes vvhich I take it can not haue anie but a treasonable meaning namelie that if they had Papists ynough at command as they had against King Iohn that they could make their party good and God vvould suffer them the Queene should knovv that vve Papists were as honest as Iesuites that is to say they flatter for necessitie but if there vvere povver in their hand vvee shall all see vvhome they tooke for their Prince And therefore William Watson vvriting these godly appeales of peace Quodlib pag. 342.343 wisheth himselfe burnt heart head hands and all if in his swiftest thought or vvorde falling out of his lippes or letter of his pen he should in all his glosing books preiudice Saint Peters chaire the sea Apostolike c. By vvhich many other things in their Popish Seminarian libells and traiterous factions it is to bee seene as cleare as the noone daye that their is no trust to their words and that the comparison made betweene them and our godlie Ministers being the Queenes most loyall and obedient subiectes is if two contrarie nations as farre disagreeing in nature and qualities as light vnto darknes and treuth vnto falshoode For vve the godly Ministers are tyed in doctirne and conscience to all subiection and obedience euen to euill Magistrates hovv much more are vve to be faithfull to our religious The Papistes professe falshood for aduantage godly and Christian Queene Elizabeth But they the false harted Papists haue a Nonobstante that although there be safe conduite made by an Emperor it must not stand if they mislike it they haue a maxime of the Deuills ovvne forging Promise is not to bee kept with heretikes They haue a Satanizing Pope vvho can dispense and discharge thē at all times of all promises oathes allegeance and duties vvhat so euer that they might trust them which loue their owne destruction The smart of vvhose falshoode diuers noble Emperoures Kinges States being Papists haue many times felt that for smaller matters then they haue against our Queene and thinke wee that they wil be more fauourable vnto her who hath by manye degrees exasperated thē much more for the spoile of whose life they haue laboured verie eagerlie they haue fought against God they haue toyled them selues many yeares deuised and contriued many a plotte spent verie much cost and spilt exceeding much blood Harken what God saieth of them to them Can the black More change his skinne Hier 13.23 or the Leopard his spottes then may yee also doe good which are accustomed to doe euill And Salomon saieth Prou. 26.24 Hee that hateth will counterfeit with his lippes but in his hearte hee layeth vp deceit though he speak fauour ablie beleeue him not If these men may bee equalized in honestie and trust to our godly and approoued Ministers I know not any fable so foolish anie lie so notorious anie falshood so manifest but that it may be esteemed true iust and full of equitie and iustice Cap. 10. Wherein is demostrated 1. That the vnpreaching ministrie non-residencie and Subscription are troublers of the state 2. They are breeders of Atheistes and Papistes and so ouerthrowers of the whole land if there be not remedie in time 3. At which the Atheists laugh to their owne confusion NOw could I wish that I had the wisdome of Nathan when he was sent of God 2. Sam. 11. to admonish Dauid or that I had that power in my wordes which the Angell had who spake vnto the children of Israell in Bochim Iudg. 2.2 or that my speach might be found worthie of that authoritie which Esaie had with Ezekiah when hee told him Esai 39.8 that all in his house c. should be carried to Babell Or at the least that they woulde be taken in good parte 1. Sam. 3.18 as that of the childe Samuell when hee tolde a most heauie doome vpon Elie the priest Which I speak not because I distrust the trueth of that I am presentlye to vtter or that I feared the fatherly vvisdome godly charitie and sinceere conscience of the reuerende Fathers of our Church but that the common aduersarie and enemie to all goodnes in the depth of his policie can suggest many plausible things to deceiue godly and wise men And suborne transformed A postles to beare downe the truth As he did suggest against Athanasius for his constancie against Arianisme that hee cut of a mans hand and vsed Magick Socrat. scho◠lib. 1. cap. 27.28.29.35 and when that was disclosed they enforme the Emperour that Athanasius threatned hee woulde cause that no corne should bee conueyed from Alexandria as they vsed to Constantinople and named fower Bishopps to haue hard him And so that good Emperour being abused exiled that worthie Bishop and sent him into Fraunce And that good and godly King Dauid was so greatlie deceaued and misled by the false information of wicked Ziba that hee condemned innocent Mephibosheth 2. Sam. 16. Cap. 19.24 And surely who is able to stand before enuie But I rest vpon God alone who knoweth the counsell of mine hart and hee can make the men of my strife to see accept my good meaning honest purpose Before him therefore I protest as before the righteous iudge of all flesh which without respect of person rewardeth euerie man according to his works that if I were not thorowlie perswaded that hee was the author moouer and helper of me in this booke that it is behoofull for all the reuerend Fathers and Ministers of this land and for all faithfull Protestantes
before God and the Lord Iesus Christ 2. Tim. 4.1 which shal iudge the quick and dead at his appearing in his kingdome preach the word bee instant in season and out of season improoue rebuke exhort with all long suffering and doctrine Feede the flocke of God which dependeth vpon you 1. Pet 5. â— careing for it not by constraint but willinglie not for filthie lucre but of a readie minde Nowe if you my brethren liue from your charge and seldome see the same and enrich your selues with the Church liuings can you answer God that you feede not your selues but the flocke that you haue a readie mind to feede the flocke and not desirous of filthie lucre Can you say in Gods sight that you are instant in season and out of season in teaching preaching the worde by improouing rebuking exhorting and that you care take heed to all the flock of God ouer which you are ouer-seers and which dependeth vppon you when you so seldome see them so rarelie teach them If these Scriptures doe prooue a dispensation to be committed vnto you and a necessitie laid vpon to feede those people which you haue vndertaken for your flock consider whether you come not vnder that woe which saieth Woebec vnto me if I preach not the Ghospell 1. Cor. 9. â— And whether that bee not a generall iudgment reaching euen vnto you which the Prophet denounceth Cursed bee hee which doth the worke of the Lord negligentlie Hier. 48.10 And say vnto your soules whether you can auow vnto God that you Studie to shew your selues approoued vnto God workmen that needeth not to be ashamed 2. Tim. 12.15 Consider also how the example of S. Paule may trie your conscience who admonisheth the Elders of Ephesus to watch ouer their flocks Act. 20.31.271 20. remembring that for three yeares space he ceased not to warne euerie one both night and day with tears that he kept nothing back that was profitable but shewed them all the counsell of God and taught them not onlie openlie but thorow euerie house Waigh with yourselues whether this partaineth not to you remember the greate instance of Christ vnto Peter three times saying If he loued him he should feede his sheepe Adde heerevnto your promise made vnto your ordination Ioh. 21. â—5 and that your authoritie is giuen you by these words Take thou authoritie to preach in this Congregation Your presentation institution induction tye you to one certaine Congregation and that Congregation payeth you tithes because you are their Pastour to feede them with doctrine therefore you are called Rector or Vicarius of such a Parishe Last of all thinke with your selues whether it bee aiest or a true saying of the reuerende Fathers Absentia Pastoris à Dominico grege Canon Residen Anno. 1571. secura illa negligentia quam videmus in multis distitutio ministerij est res inse foeda odiosa invulgus perniciosa Ecclesiae Dei Where they affirme Non residencie to bee an vnhonest thing in it selfe odious to the people and pernicious to the Church of God If you can not answer these things with a good conscience in the fight of God as I verilye thinke you can not then weigh with your selues whether your sinnes be not great and then being obstinatelie and with an high hande maintayned whether you doe not cause the wrath of God against vs. And so non-residence is a troubler of the state Concerning subscription I will endeuour to bee somewhat briefe forreuerence to their Fatherhoodes Subscription is sinne which I am perswaded would not so vehementlie vrge it vpon vs if they thought it to be sinne I will therefore shew onlie some two or three argumentes for this purpose And I humblie pray them and all men to waigh my reasons with patience equitie and truth and shewe me no fauour but as the honestie of my cause deserueth First therefore I say Euerie action which maketh a man a false witnes of God is sinne 1. Cor. 15.15 For if to beare false witnesse against a man bee sinne Iob. 13.7.8 1. Ioh. 3.9 Hier. 23. as precept 9. much more to report vntruthes concerning God For God is greater then man And he hath said that he will be against thâ—se Prophetes which speake vnto his people out of their owne heart that which hee commanded not But subscription causeth a man to testifie of God that hee hath done that which he neuer did As namelie in the booke of common prâ—yer That by the Baptisme of his welbeloued sonne God did sanctifie the flood Iordane and all other waters In the first prayer of Baptisme to the mysticall washing away of sinne And that Imposition of handes in confirmation of children is a signe of the fauour and gracious goodnesse of God toward them And that In the last prayer in confirmation In the last prayer saue one in matrimony God hath consecrated the state of Matrimonie to such an excellent mysterie that in it is signified and represented the spirituall mariage vn tie betweene Christ and his Church Nowe these three testimonies concerning God are not to be found in his holy word therefore if we should subscribe vnto them we should bee false witnesses of God Againe Euerie action by which a man doth approue and allow such a speach which no man hath authoritie to speak and such affirmations as hee doth not know or such promises as thou canst not performe or regardest not euerie such action is sinne for we must keepe the coÌ„mandements of the Lord Deut. 4.2 1. Pet. 4.11 without adding or diminishing and Peter biddeth theÌ„ which speak in the Church to speake the words of God and therefore Paule auoucheth the authoritie of his sayings affirming that the thinges he wrote 1. Cor 14.37 were the commandements of the Lord. And the wise Preacher chargeth vs in the case of speaking promising saying Suffer not thy mouth to make thy flesh to sinne Eccle 5.5 And they are reprooued by Gods spirit Colos 2.18 which aduaunce them selues in those things which they haue not seen But by subscriptioÌ„ we allow such speech c. For in the booke of orders the Bishop without any authority from God doeth say to the Priest receaue the holie Ghost And the booke of common praier the Godfathers and Godmothers doe say affirme in the childes name that hee beleeueth all the articles of the Christian faith and they knowe not that the childe doth so beleeue they doe there also promise that the childe shall forsake the Deuill all his works and constantlie belecue Gods holye word c. Which promise they can not performe And the vnpreaching Minister doth promise in their ordination to preach and administer discipline which promise they can not and regard not to doe and the non-resident doth promise to preach to this coÌ„gregation which he neuer looketh after but