euen as he which feedeth the flock should eate of the milke of the flocke and he telleth thee that the Priestes lippes shoulde preserue knowledge Malach. 2. â— and they should seeke the lawe at his mouth Bee not deceiued God is not mocked It wil be terrible one daye to heare Christ saye How camest thou he are Giue accounts of thy stewardshipp But at the non-resident I meruaile much more Replie to Hard. Auâ—s to the reader for alas as the reuerende Father Maister B. Iewell saieth This is the miserie of the simple for neither are they able to teach them selues neither haue they wherewith to discerne their teachers there was neuer neither errour so horrible but the simple haue receaued it no poyson so deadlie but theÌ„ simple haue drunken it because all excuse is taken away from the learned diuine if he doe not his office and dutie as it is written He that knoweth how to doe well and doth it not Iacob 4.17 to him it is sinne This sinne of non-residencie hath three goodly vndersetters which are also broad figge-leaues to couer the nakednes of these learned men Which because I finde manie to be much comforted withall and as it were vpholden in their sinne I will a little trie their power First they call and account their liuings rewards of learninge Three figge leaues couer the learned non resident Secondlye it is in the Queenes power and of the State to order and dispose the liuinges of the Church as they thinke good Thirdlie so they preach they are not to be charged although they preach not in their owne Parish For the first I would desire them to remember howe they bee rewardes of learning namelie either because men haue learning 1. Rewards of learning or because they vse their learning to the seruice of the Church or common wealth There bee rewardes for Captaines and soldiers for Lawyers Iudges and Recorders But it is giuen to such as may goe whether they will not execute the charge and seruice for which they haue such rewardes Euen so I must needes highlie commend her Maiestie and the state for the good and laudable prouision which is for the ministrie of this land being such as if it were well vsed of vs it might be greatlie to the glorie of God and the enlargement and honour of his Church yet I cannot think so meanlie of her Maiesties princelie discretion or of the wise care of the state that they would cause or suffer the people of the lande to pay the tenth part of their profites or rentes to mayntaine a companie of idle men in their silkes and veluetts to fare delitiouslie and not to take paines by their learning to edifye Gods people of whome they haue so greate liuing for that purpose They woulde rather conuert it to the comfort of maimed soldiours and old Captaines who haue hazarded their liues spent their estate for the defence of their Prince and countrie If the Bees doe not loue the droane nor the Gardener the caterpiller nor the Kowheard the headghogge nor the common wealth the idle vagrant then surelie the state will not reward idle men though they be learned if they doe not imploy their giftes to the vse wherefore and of whome they haue their liuing and maintenaunce Alas what am I the better vpon great charges to keep a great horse and neuer to ride to nourish manie seruantes and not to vse them to haue a great garden and to gather no fruite Will not the Maister of the Vineyard say of the figg tree which beareth not Cut it downe â—uc 13 7. why keepeth it also the ground barran And Christ sayeth to such as keepe their talent in a napkinne Math. 26.26 Thou euill seruant and slowfull cast that vnprofitable seruant into vtter darknes 29. there shall be weeping gnashing of teeth Cap. 24.45 Who then is a faithfull seruant and wise whome his Maister hath made ruler ouer his housholde to giue them meate in season blessed is that seruant whome his Maister Math. 5. when he commeth shall find fo doeing A Minister is a light shall we put it vnder a bushell Cor. 4. He is the disposer of the secretes of God ought he not to be faithfull Cor. 4.6 The heauenly treasure and riches is in the cheast of their brest shall it bee kept fast lockt from Gods people And the name of Christ is an oynement powred out Cantic 1.2 and will they stoppe it vp in silence and not by preaching sprinkle it abroade to the sweetning of Gods Church In the second vnder-setter wherein they builde vpon the Queenes power 2 The Queenes power in disposing of liuings for ministers and of the state I suppose that if the Queene and the state because of their pride idlenes and liuing in pleasure should take the liuings from them and conuert them to other vses of the common wealth they will quickly call it sacriledge But for my part I confesse that it is in the libertie of euery coÌ„mon wealth to prouide liuinges for euerye state and seruice as they finde themselues best able fittest for their courtrie or Cittie For it is not saide in the Ghospell Thus and thus God woulde haue his Ministers prouided for as it was in the law of Moses but onely thus 1. Cor. 9.14 So hath also the Lord ordained that they which preach the Ghospell should liue of the Ghospell And againe The labourer is worthie of his hyer and such like 1. Tim. 5.8 But though it be in the libertie of the Magistrate to appoynt liuings in such sort as he thinketh good shall that excuse the idle and him that liueth in pleasure because hee can say the law giueth me this the Queene bestoweth this vpon me did the lawe or the Queene giue it thee to be idle or if they did canst thou be excused in heauen which hast a charge from the Lord to feede his flocke which is committed vnto thee But the handsomest of all these figg-leaues is the thirde for say they wee doe preach although not to our owne flockes and we haue curates in them 〈◊〉 Preaching â—â—t Random â—nd hauing â—f curates and how can you prooue that wee are bounde to anie one particular charge to teach and attende vpon one Congregation This last clause is I hope sufficientlie prooued before and I will adde one thing more namelie that the Apostles hauing their charge ouer the whole worlde in all places vvhere they conuerted anie people â—ct 14.23 â—it 1.5 they placed by electioÌ„ ministers church by Church Cittie by Cittie whome they called Bishoppes or Elders â—ct â—0 and to these they committed the seuerall Congregations They are called the Elders of Ephesus the Angell of Smyrna the Angell of Philadelphia â—â—u 2 and 3. or of Laodicea Heere I demand whether these so assigned to their seueral churches in seueral places had charge to
for all lessons and chapters vpon all daies in the yeare which are to bee red in the Church by that booke doth appoynt diuers Apocrypha books as Tobith Iudith Wisedom Ecclesiasticus c. In the 26 of August the storie of Susanna of Bell and the Dragon are appointed to be red vnder the name of the thirteene and fourteene chapters of Daniell In prolog in Daniel which Hierom thursteth thorow with a spit as no part of Daniels writings and calleth Bell and the Dragon fables We think it greatlie against this holie Canon that fables shoulde bee red vnder the name of holy Scriptures which saieth Cast away prophane and olde wiues fables 1. Tim. 4.7 Math 28.20 and teach them to obserue whatsoeuer I commaund In the 4 of October there is appointed to be red the 12 of Tobie wherein the 15 verse the Angell sayeth I am Raphaelone of the seuen holie Angells which present the prayers of the Saintes which we take to be contrarie to the Canon which saieth Wee haue an aduocate with the Father Iesus Christ the iust And againe There is one God and one Mediator betweene God and man 1. Ioh. 2.1 1. Tim. 2.5 the man Iesus Christ. In the 17 and 18 daies of Nouember are appointed to bee red the 46 and 48 of Ecclus where the one maketh Samuell to prophesie after his death contrarie to Reuclat 14.13 which saieth that the Dead rest from their labours and the other interpret the Prophet Malachie cap. 4. ver 5. of Eliah himselfe contrary to the Scripture which expoundeth of Iohn Baptist as Math. 11.14 and Luke 1.17 Secondlie this Canon of holy scripture sheweth vs that it is proper to the Sacraments of Baptisme and the Lordes Supper to bee signes certifying of the fauour of God instruments whereby wee receaue power and strength against Sathan Sinne c. And to represent the spirituall vnion betwixte Christ and his Church for it saieth By one spirit all we are baptized into one bodie 1. Cor. 12.13 Gal. 3 27. 1. Cor. 10.16 c. All yee that are baptized into Christ haue put on Christ. The cupe of blessing which wee blesse is it not the communion of the bloode of Christ c. Whereby it appeareth that these two are seales of the couenant which is in Christ wherein all those things are contained Againe hee that ordained them for this purpose is God who only can giue signes of his owne good will and couenant as it is written 1. Cor. 2.11 The thinges of God knoweth no man but the spirit of God Therefore the Apostle when there was disorder about the Lords supper did reduce them to Gods institution 1. Cor. 11 23. shewing that he deliuered to theÌ„ no other but that which he receaued Thereby inferring that the institution of the Sacrament was of God therefore he durst not adde vnto it neyther yet haue imposed it vpon them but that he receaued it of the Lord. Therefore when the booke of common prayer doth affirme That confirmation is ministred to them that be Baptized In the Rubrik before confirmation that by imposition of handes and prayer they may receiue strength and defence against all temptations to sinne c. And that after the example of the holie Apostles In the later prayer of confirmation they lay their handes vpon them to certifie them by this signe of Gods fauour and gracious goodnes toward them And that Matrimonie signifieth vnto vs the mysticall vnion that is beeâ—wixt Christ and his Church Seeing that by these tearmes In the first ex hortatiou of matrimony there is ascribed to imposition of handes and matrimony to bee signes and seales of the couenant which is proper to the Sacraments and that no man can make anie signe of such a mysticall and Sacramentall nature to signifie Gods good will vnlesse he haue authoritie from God wee therefore conclude that if we should subscribe we should allow that which is contrary to Gods word Vnlesse they can shew that the Church or anie man hath power to make such signes or that God hath ordained these to that end and that the Apostles shewed such example which we verilie think they will neuer doe Againe the Canon of holie scripture teacheth that there ar diuersities of ministeries but one Lord. 1. Cor. 12.5 And that God hath set in his Church first Apostles then Prophets c. 28 Teaching thereby that as Christ onelie is heade of the Church so is he Lord ouer all the Ministeries thereof and that all kind of Ministeries are by his institutioÌ„ euen ordained of God and so consequentlie haue their description in Gods word Wherefore it is said els where He gaue some to be Apostles some Prophets some Euangelists Eph. 4.11.12 some Pastours and Teachers for the gathering togeather of the Saintes for the worke of the ministerie c. Now in the booke of orders there is an office of ministery called the Deacon whose description is not to bee founde in Gods booke namelie consisting in helping the Priest in diuine seruice especially when he ministreth the holie communiion in reading holie Scriptures and homilies in the congregation instructing the youth in the Catechisme in Baptising and Preaching if he be admitted thereunto by the Bishop but he must not administer the Lords supper or Discipline but after a yeare he is admitted to the order of priesthood Seeing that this kinde of ministerie hath no resemblance with the office of the Deacon Act. 6. or 1. Tim. 3. neither anie other office described or instituted by God in al the new Testament namely that he should doe all things sauing ministring the Lordes Supper Discipline or that he might Preach and Baptise and not be of the order of Priesthoode as they call it Wee therefore think that in subscribing hearevnto we should offend the holie Canon of Scripture allow that which is contrarie to the same by our subscription There bee manie other which some of vs Ministeers of Kent deliuered to the Reuerend Archbishoppe of Canturburie as our doubts which for breuities sake I omitt beecause my purpose is not heerein to dispute or to open other mens faults but onlie by two or three instances to make manifest that wee did not break this holy canon of our Church For if as they say In our doeings that will of God is to be followed which we haue expressie declared vnto vs in the worde of God theÌ„ may we not subscribe to these two articles wherein manie thinges by our subscription should be allowed not to be contrarie to the word of God which are indeede contrarie to the same Now our third fault is that we did seeke by supplicatioÌ„ to the reuerend assemblie of the conuocation house Of suiug for reformation by petition of the Lords of her Maiesties most honourable priuie counsel and to the high Court of Parliament and by diuers publike writinges partlie apologeticall partly supplicatorie
that we might haue reformation in these things or at the least such toleration as wee might not be burdened with subscription or the strict obseruation of ceremonies but behauing our selues otherwise peaceable and as good subiectes discreet ministers we might not be troubled nor molested about these things And for this cause we did meet in the Parliament time and at other tymes while our trouble did last to consult and deuise what way wee might take to obtaine fauoure and reconciliation or reformation or releasment of our suspensions or other troubles In all which as I must needes confesse that I was among the Ministers of Kent not one of the hindemost beeing suspended onelie for not subscribing from the last daye of Ianuarie vntill the third day before the natiuitie of Christ So doe I professe to all the worlde that I knowe not anie thing which we did in our meeting or in our supplications or apologeticallwritings but that which was comely for men of our sorte and as our forefathers the faithfull Ministers of Christ in the primitiue Church did in like case before vs. For the Ministers of Christ finding themselues in the testimonie of their consciences to be heauilie burdened with the ordinances of the Church wee liue in humblie to declare their grieuances to the Magistrates in authoritie in tymes and places which may relieue them to shew by publike writings the vprightnes of their cause and by petition to craue some Christian and godlie remedie is doubtles agreeing to all law of God man and therefore I hope I shall not need to vse anie argumentes to prooue the same which we know our aduersaries being in our case would thinke themselues to haue great wrong to be denied Our fault is that we did not cōmend our cause to the Queene But if anie thing bee our fault I take it to be this That wee did not present our cause to the Queenes most excellent M. being a Prince of rare clemencie wisdome and iustice Whome when we did know to be so equal fauourable milde and of such incredible long animitie and that to her greatest aduersaries and deadlie enemies the Papistes who alwaies haue sought mischief against her person Crowne and dignitie we were doubtles much ouerseene that we commended not our cause to her most gracious and Princelie consideration For the goodnes of our cause and the innocencie of our persones being manifested before her Princelie eies it could not haue bene possible but that so prudent Christian a Magistrate vvoulde speedilie haue eased all our sorrovves and ended these vvofull troubles of the Church 2 But vvhile vve partlie fearing partly hoping as though the reuerēd Fathers themselues to vvhome vvee vsed beside our supplications diuers meanes woulde at the length haue ioyned with vs to the ending of these vnvvholsome strifes that vve trusted that our mercifull God pitying his Church vvoulde haue raysed vp some meanes to further his ovvne cause vvhile the time slipt avvay and mens mindes vvauered this vvay that vvay three most greeuous accidents did greatly astonish vs and verie much darken the righteousnes of our cause The first vvas a foolishe iester vvho tearmed himselfe Martin Marprelate and his sonnes Martin Marprelate a filthie Sycophant vvhich vnder counterfeit apish scoffing did play the Sycophant slanderously abused manye persons of reuerend place and note And such was the wisdome of the time that manie filthie and lewd pamphletes came forth against him casting forth much stincking doung and beastlie filth into the faces of honest men to the great contempt of Christes holy Ghospell and the verie apparant disparagement of the faithfull laboures of all godly Ministers on both sides This kindled a meruelous great fire euen that which S. Iames sayeth is set on fire of hell and is a worlde of wickednes Cap 3.6 It beewraied the weaknes of many a man and shewed how hard it is for fleshe and blood to hold in the raines of his own aspiring affections rather to endure reproach then to endamage the Church of God or wiselie to forethinke that we ought rather to suffer wronge then that the glorious Ghospell of our Lord Iesus Christ shoulde be euill spoken of How so euer it was the blame lighted vpon vs and we by it obtained a new name in many pulpites how iustly God knoweth wee are called Martinistes Then did our troubles increase the persuite was hardlie followed against vs the enemie of the Ghospell for slowed not the occasion to make our good iust honest godlie cause to be ill thought of and verie much condemned as if the verie state had taken knowledge that we were wicked men our cause vniust we no longer to be suffered So great hurt is it when an honest lawfull course is begun for foolish hairbraine men to thrust in thēselues to hazard such meanes as God neuer sanctified For God needeth not our follie 1. Cro. 15.13 but will make a breach among vs if we seeke him not in order Howbeit when our cause was left naked and many of vs in great hazard God him self gaue witnes to his truth manifested his iudgements and deliuered his innocent seruants so that it plainly appeared to the wiser discreter sorte that the Deuill was the author of this disgrace In this time also happened the second and third euill the Brownistes tooke offense against both sides The Brownists and Hacket of an euill spirit made a temerarious and wicked separation some two or three men being beewitched with some proud honor by a certaine man frantick spirit lifted vp themselues with hie words of blasphemie whose working this was all wise men know who know the wiles of Sathan How be it these also were drawne vpon vs and made a notable matter to aggrauate our cause But God who seeth in secret and beholdeth the bitter gaule of Simon Magus Act. 8.23 the filthie dissolutenes of Nicholas the freating canker of Hyminaeus Philetus the dogges the euill workers concision and all false Apostles which transforme them selues into Apostles of Christ namelie that these did much mischief and brought great trouble to the first beginning planting of the primitiue Church he euen he knoweth that these things were cunninglie wrought by these deep sleightes and suggestions of that olde serpent too hinder our good cause to hurt the prosperous and godly proceedings of the Church of England For by this meanes we finding the mighty winds and stronge streame against vs were faine to humble our selues vnder Gods mercie and commending our selues our cause to him who iudgeth righteously we reserued ourselues to a better time whē it should please his gracious wisedome to make his owne trueth to appeare and to moue the mindes of our superiours to bee more fauourable 3 Then tooke the idle and vnpreaching Ministers comfort at the heart supposing their standing to be good the non-residents had their mouthes
enlarged it became daungerous both in the Vniversitie and countrie to reproue either of these the people were become conuenticlers if they met together to sing a Psalme or to talk of Gods word And there was not a better way to maintaine an euill cause or to bring any honest man out of fauour then to shew thy selfe an enemie to Puritances and to entitle him whom thou wouldest disgrace with the name of a Puritane Yet let vs see whether this holie Canon of Scripture will not beare vs out to preach speake against these kindes of Prelates or to vse such kind of exercises First the Prophetes call them blind watchmen Esa 56.10.11 dumbe dogges and greedie dogges which can neuer haue inough They cry out vpon them say O idoll sheapheard that leaueth the flocke Zac. 11.17 the sweard shal be vpon his righte arme and vpon his right eye Woe vnto the sheapheardes which feed themselues should not the sheapheardes feed the flockes Ezech. 34.2 And Christ saieth of them Math. 15.14 They be the blind leaders of the blind And the Apostles cal vpon them earnestly saying Take heed vnto your selues to all the flocke whereof the holy Ghost hath made you ouerseers Act. 20.28 to feed the Church of God which he hath purchased with his owne blood And againe Feede the flocke of God which dependeth vpon you 1. Pet. 5.2 c. If wee speake after this Canon of the Prophets Christ the Apostles are wee troublers of the state or are not they who in their actions do contrarie to the reueiled will of God in his word And whē the same holy Scripture exhorteth men and weomen commandeth them to talke of Gods worde in their houses and when they walke in the way and that the same shoulde dwell plentifullie in vs Deut. 6.7 Colos 3.16 in all wisedome teaching admonishing our selues in Psalmes and Hymnes spirituall songs shall honest men and weomē be therefore called Puritans their godlie Christian meetings bee tearmed conuenticles And if Gods spirit say vnto vs Heb 10 20. Consider one another and prouoke vnto loue good works not for saking the fellowship we haue among our selues as the maner of some is but let vs exhort one another c. Shall honest Christians bee reproached for endeuouring the same And if they admonish anie neighbour for swearing or anie other disorder or call them to heare a Sermon are they by and by vile Puritanes I hope all wise and godlie Christians examining these things aright and waying them with the equall ballaunce of Gods sanctuarie wil conclude with me that in al these thinges especiallie in regarde of the matter of our cause howsoeuer perauenture we cannot be or haue not bene all of vs at all times perfectlie wise in the maner of doing wee haue not broken the principall Canon of our Church but faithfullie laboured to square our actiones after the expresse rule of Gods holy worde and therefore falsly and iniuriously called Puritanes Precisians and troublers of the state Cap. III. That the Ministers and people who haue disired reformation in some Church matters haue therein followed the Christian lavves and godlie proceedinges of the Ecclesiasticall estate THAT some fevv should differ from so many reuerend learned and godlie Fathers of the Church it is and hath bene alvvaies in the opinion of naturall men Men iudge by the outwarde shew a very great preiudice and the authority of the greater part ouersvvaieth the lesser sometime the better For men most commonlie iudge by outwarde appearance And therfore Christ him self being void of outward beautie forme Isai 5.3.2 was despised and reiected of men and it was thought a goodlie mightie reason against his doctrine when they coulde say Doth any of the Rulers or of the Pharises beleeue in him How be it in our Ecclesiasticall state there is matter of great consideration that the one side shoulde conster all thinges that were done at the first with great charitie and Christian pietie the other not to bee so straight as to iustifie euerie particuler The Queenes Maiestie God saue her blesse her comming to her Crowne The most Christian magnanimity of Queene Elizabeth in a troublesome and dangerous time when feare seemed to be on all sides her owne subiectes for the most part male contentes and the mightie Potentates all enemies round about her it shewed doubtlesse the wonderfull work of God most Christian royall magnanimitie in her Maiestie especiallie being a tender branch a maiden Queene that she aduentured to goe so far in reformation of religion in setting forth of the puritie of the Ghospell Wee must thinke also that those few godlie learned men who considered examined and penned the bookes not to haue bene alone without some men of greate learning and countenance which woulde sway against trueth as much as might be therefore no doubt verie wislie for the time they did so carrie the matter that the moste waightie part of that they did is without all exception some thinges may haue a verie good interpretation that which is otherwise perauenture was not espied as in a more peaceable time at more leasure and with greater aduise might haue bene And verelie to speak my conscience It is the singular mercie of God that our Church is so well reformed I take it to bee the singular mercie of God that it happened so well and that the books be so pure as they are the doctrine of faith so fullie and so sincerely declared the order of Gods worshipe so free from idolatrie the ministerie so neerelie framed to the Apostolicall times so that euery good Christiā honest subiect hath very great cause highlie to praise God for such exceeding good libertie and to pray continuallie for her Maiesties moste happie preseruation and to be thankfull to those reuerend men who did so wiselie faithfullie discharge their duetie These things being thus at the beginning the Apologetical writings of verie faithfull and learned men in explaning the Christian purpose of our Church and the statutes articles Canons iniunctiōs seemed to aime at this marke That in peace quietnes wee might not onelie enioy that which was first established but also come the neerest that might be to the pure fountaine of Gods word It doth seeme vnto me that either all these thinges which wee desire or the most needfull to bee reformed had bene long ere this amended if the cōmon enemie of mankinde who enuieth that we should haue any thing so well as we haue had not cast in a block of ciuill debate amongst vs. And I maruell not at it seing so many Papists prophane persons did vse all stratagematicall insinuations to kindle the fire and to nourish it being kindled that if God had not moderated the hote furie immoderate stiffenes of some men to maintaine that they had begunne doubtlesse it
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
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
synagogue of Rome wherein we haue established an order of Ecclesiasticall ministrie and of liturgie and a confession of faith in articles as neere as wee could for the time to the Canon of holy Scripture Which thing is confirmed and ratified by lawes and actes of Parliament Anno 1 and 13 of the Queene Ordered executed expounded explained and defended by iniunctions Canons and apologeticall writinges Wherein and whereby we haue iustlie separated our selues from the erring sea of Rome because they are fallen from the true faith and doctrine of the primitiue Church as it was taught and planted by Christ and his Apostles according to the Scriptures of the old new Testament And we are vnited into the fellowship of the true Church of God whereof Christ onlie is the head and his word and holy writings the only law Canon and rule Now concerning all these things The Minister and people desiring reformation be louers of the Ecclesiasticall state the Ministers and people which desire reformation doe glorifie God on our behalfe And with all godly quietnes are glade to enioye the benefit and comfort of these things and labour to make the most profit to their soules they can by the vse of the same desiring and labouring onlie for the perfection thereof namelie that such remnants of poperie that remaine thogh in comparison of the other they be not so great altogether might also be abolished The Ministers they doe enioy and execute their ministrie according to the order heereof they accept and acknowledge no other faith and doctrine and vse in their ministrie no other liturgie And that which they doe in requiring reformation in some things is not opposite to any of these things in generall but only tendeth to the further building vp beautifying of our Ecclesiasticall state in particular According to that which is saith let vs follow the truth in loue Ephes 4 15. and in all things grow vp into him which is the head that is Christ In tymes of reformation especiallie when ignorance apostasie and superstition hath raigned so many hundred yeares It is hard to reforme all thinges at the first it is harde and rare that euerie thing shoulde be reformed at the first instant and he that commendeth that which is well done at the first wisheth that men shoulde goe forwarde to doe more more in like sort is he an enemie to the first doeings or a friende Doubtlesse an vpright man voide of a cauilling minde will say he is a friend When the inhabitantes of Iudah and Hierusalem Ezra 3◠first came out of Babylon in the first yeare of Cyria King of Persia built the Altar of God for burnt offeringes they were in state of saluation being entred againe into the couenant of God yet are not they to be called enemies to the state which in the second yeare after laid the foundation of the Temple And in the verie laying of the foundations whereas many shouted for ioy many of the Priests Leuites and the chiefe Fathers auncient men which had seene the first house when the foundation of this house was laid before their eies wept with a loud voice no doubt because it appeared not vnto them so glorious as the other shall they therefore bee reputed enemies to this last house Cap. 47.24 because they desire it were better Which being hindred in the time of Artabshaste by malicious men vntill the second yeare of Darius King of Persia Cap. 3◠at which time Zachariah the Prophet and Haggai called vpon the people and encouraged them to goe forwarde in the building of the Temple and after Ezrah came and taught them the lawe yea euen the Priestes Cap. 7. 9. and caused them to put a way their strange wiues shall wee say that these latter comming manie yeares after were enemies to the state because they endeuoured to bring them to further perfection according to Gods word Lastlie Nehemiah Nehem. 1. and 2. and 3. when they had the Temple and as it should seeme the full and whole worshippe of God yet is he not content but mourned when he hard that the walles of Hierusalem the gates thereof were not built Although he came after and went a bout a thing not done before not onlie in building the wales of Hierusalem but also in taking order for the carefull obseruation of the Sabbath and diuers other things yet is he not called a Puritane which was not content when things were well but his storie is commended to the Church and his example to be imitated of the people of God according to euerie mans calling and place throughout all ages And if wee with the Prophet Haggai doe reprooue the people which say Hag. 1.2.3 The time is not yet come that the Lords house should be builded are we by and by enemies and troublers of the state God forbid If we subscribe that the preaching of the pure word of God is a mark of the true Church of God here vpon desire that all things in the Church euen all our actions should be squared according to the same pure word and nothing left contrarie to the same are we by and by enemies If we be sworne to her Maiesties most lawful supremacie ouer all persons and espie in our Church a Lordelie prelacie a thing brought into the Church by humane inuention by meanes whereof it is apparant that the Pope of Rome hath climed aboue all estates both Ecclesiasticall and ciuill so the Crowne and royall dignitie of this Realme hath in time past bene in bondage to a forraine Potentate euen a proud and vsurping Prelate If now our desire extende it selfe so farre that our Lordlie dignities and power of our Bishoppes might be examined by holy Scripture and brought back a degree or twaine neerer to the Apostolicall practise and Christs institution that so all occasions might be cut of hereafter that this climing vsurpation might neuer take holde vpon England any more are we troublers of the state I protest vnto you before God it hath bene a griefe vnto me when in a simple mind I haue according to the Queenes iniunctions preached and declared the right of her Maiesties authoritie and against the vsurped presumption of the Pope of Rome vsing verilie such arguments as the Apologeticall writings of our learned men haue done agreeing to holie Scriptures I haue bene reprooued as preaching against law and against the reuerend Fathers and Bishopes of our Church Surely if I were an Archbishop or a Lord Bishop I would cast my selfe downe at her Maiesties feet and craue humblie begge of her Highnes that by her Christian wisedome and godlie moderation some meane-way might be foūd profitable for the Church that might in no manner hinder the free course of the preaching of her Maiesties most lawfull authoritie neither euer hereafter leaue such a power in the Ecclesiasticall state as might bee made preiudiciall to the royall preheminēce
together to the disclosing of falshood and hypocrisie and to the aduauncing of Gods glorie so the contention betweene vs being onelie about ceremonies maner of gouernement we are all of one faith one Baptisme one bodie one spirit haue alone Father Lord and be al of one heart against all wickednes superstition idolatrie heresie and we seeke with one Christian desire the aduauncement so the pure religion worship and honour of God We are Ministers of the worde by one order we administer praiers Sacraments by one forme wee preach one faith and substance of doctrine we reioyce both of her Maiesties happie gouernement the freedome of the Gospell and are professed enemies to all her enemies to the enemies of Gods truth and Ghospell In writing against errors and disputing against Papistes we haue bene all one I preaching her M. supremacie confuting Popish primacie and in calling men from sinne disobedience to serue God and her M. we haue beene all one And shall men thinke that this vnhappie diuision shall seuer vs for euer God forbidde This life with out constant vnitie 2 And here me thinks I cannot but murne to think vpō mans frailtie our ignorance self-loue desire to preheminence many times casteth vs headlong into bitter dissention While men are loftie to acknowledge their ouersights therefore labour to keep their estimation by maintayning an errour they cause much disturbance to themselues with little credite among wise faithful men by ouerstrayning them selues to shadowe ouer mens vpright cause they stirre vp much gar-boile confusion in the Church of God And it is not so easilie stayed as it is vnaduisedlie begun Therefore it is verie wiselie said of Solomon The beginning of strife is as one that openeth the waters therefore ere the contention be medled with leaue of Prou. 17.14 Such doe we read to be the ciuil warre of the primitiue Church about Arius which is well known to haue continued many yeares and to be the death of many a faithfull Christian Of which Socrates Scholasticus writeth that in the very beginning it grew so hott Eccles Histor lib. 1. Cap. 6. with such diuision among the Bishoppes and also among the people inveying with such spitefull opprobrius tearmes one against another that it became so haynous shamefull into so lamentable a plight that the Christian Religion was openly derided of all men euen in the publike theaters solemne spectacles And such was the contention of Epiphanius and Iohn Chrysostome both worthy Bishoppes Lib. 6. Cap. 12.13 14. Yea euen in the very infansie of the church that no man shuld stumble at our contention as if it were a new thing when the blessed Apostles by a most excellent and perfite spirite planted the ghospel this humaine fraltie did shew it selfe verie greatlie For what thinke you was the cause of that solemne councill at Hierusalem Act. 15. what was the occasion of the Epist of Paule to the Romanes Corinthians Galathians Philippians Colossians c doe they not bewraye merueilous greate weaknes exceeding great contention some holding of Paul some of Cephas some going to Law and some contending about meate holy dayes some striuing for circumcision and the Lawe of Moyses other denying the resurrection of the bodie others iustification by faith onelie others brought in the worshipping of Angels and other will worshipp and volutarie religion of men in so much that it coste great labour and sweat vnto the Apostles and faithfull Ministers to hold vp the Church to keepe it aliue in the verie birth thereof So great were the waters of contention cōming out of the dragons mouth by the abuse of mans weaknes And this I obserue both in writings disputations of our forefathers of the primitiue ages of the Church also in these latter daies that it is a very rare thing to find any writer thogh he be learned wise sober who in his apologeticall writting can keepe himselfe pure from al gaule bitternes Few writers without bitternes For the vehement desire to defende that he vndertaketh manie times maketh him to sway beyond the mark his penn to breath out filthie smoak and vnsauorie There are manie prettie and wittie thinges which are founde in the studdie of humane learning in these men of great learning haue manie times delight so that when they are in writing of an argument or answer there falleth in some fine ironie or close quib by allusion sometime a bitter sarcasme before they be aware which whē it is red of the aduerse part it raiseth many hott humors vnseemly retaliatiōs which not only hinder the light oftētimes of a good cause but also maketh such a breach as will hardlie bee repaired againe in manie yeares And heere mee seemeth I am taken prisoner and locked vp in a darke and dolesome place to weep mourne to cry and howle for the miserable estate of mankinde thorough sinne How manie stumbling blocks are cast in the way of foolish This contention a plague for Atheists ignorant and peeuish Atheists who refusing the way of truth haue strong delusions of Satan to make them beleeue lyes Yet doth God turne all these contentions too good God turneth it to the good of his elect and his diuine prouidence maketh them profitable to his Church namelie for the elect as it is written There must be heresies euen among you that they which are approued among you 1. Cor. 11.29 may be knowen And this profit hath the Church by the primitiue contentions that in cleare plaine Scripture we se manie things taught as namelie The Christian libertie The doctrine of iustification the rising of the dead and diuers other waightie points which I can not tell if they woulde haue beene otherwise so fully largelie so plainlie written that we may know the loue and power wisdom of our merciful father to ouersway the mightie labours of Sathan which are against the Church to the good of Gods faithfull people Therefore the Apostle is bold to say in the like case I knowe that this shall turne to my saluation And againe We know that all things worke together for the best vnto them that loue God The consideration of this might teach some men to looke vpon themselues and watch ouer their owne corruption to keepe it vnder that they giue no offence other might learne not to stumble at the truth for such a cause which cannot bee altogether auoided And we of our time countrie might vnderstand that we are not by and by seuered into two religions or broken of from being Christian brethren beecause some hote contention hath bene kindled among vs. For then we might say that Friers Monkes Seminarie Priests Iesuites are not Papists yea that Popes Cardinalls and other their great Prelates are no Papistes because those haue stirred vp among themselus most deadlie warre other maner
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
yet is it aboue all other vsually hitt in our teeth Namelie they say we are like Papistes enemies to the Church and sometime they say we are worse and it pleaseth the packing Priest to make vs factious and vnderminers of States and Magistrates as the Iesuites comparing vs with them in fiue twentie lies in one place which although in the conscience of all honest men knowing vs and of the reuerend Fathers them selues it be most manifestly false yet because of the present state of things I will bestow a little time in the opening of the same And this I will doe by Gods grace by three arguments Firste by a simple comparison betweene vs al Papists Secondly by the affection vvhich is in them and vs. And thirdly by the likely effects If vve should both haue fauour toleration alike And this I will handle in three seuerall chapters as briefly as I can Not so much for the defeÌ„ce of our innocencie vvhich by that vvhich is alreadie vvritten is sufficieÌ„tly maintained and approued but for the common good of the vvhole Church and namely of our reuerende Fathers and deare brethren which stand so earnestly for conformitie For I can not but thinke that this calumniation hath his first deuise from some glosing Papistes takeing aduantage by our to hott and eager persuite of each other to prepare a vvay by pulling downe raysing the one side vtterly to turne ouer to destroy the vvhole Church of God which I hope and am perswaded our mercifull God vvill neuersuffer him to doe Cap. 7. Wherein is proued that the Ministers seeking reformation falsly called Puritanes are not in any sorte to be compared to Papists in euill much lesse to be equalized with traiterous seminarie priests or Iesuites 1. By their contradictorie doctrine 2. By their contrarie actes and doings ONe part of the sufferinges of our blessed Sauiour Iesus Christ was this that hee was counted with the the transgressors Esai 53.12 therefore as Saint Marke saieth He was crucified betweene two theeues Wee are not then to think it strange to be matched Mare 15.27.28 with Anabaptists Donatistes Papists rebels and I can not tell what For the seruant is not greater then the Maister Ioh. 15.20 And I hope that if wee suffer with him in righteousnes we shall reioyce with him in glorie Let vs then examine this calumniation If we be like or worse then Papistes in euill to the Church of England it is eyther in our doctrine or in our doeings First I will prooue not in our doctrine We hold all the doctrine of faith with the Church of England the Papistes deny it that by two arguments the former is this we hold beleeue and teache all the articles of the Christian faith according to the holy Scriptures euen as the Church of Englande doth a thing so apparant as the Sun at noon daies And the Papistes are heerein directly contrarie to the faith and doctrine of the Church of Englande to the word of God approouing the same Therefore if sound doctrine and faith be the chief mark to know a good man and that the doctrine and faith of England be good true and that the doctrine of the papists be nought wicked and abhominable then are vve vvho follovv the good and true doctrine of the Church of England not to be compared to the Papistes in euill vvho are deadly enemies to the same Secondlie that part of doctrine vvherein we seem to differ from the reuerend Fathers of our Church being such as is before declared as agreeth to the principall Canon of our Church in generall in particulars vvith the vsage of the Apostles and vvith the lawes iniunctions Canons and apologeticall vvritinges of our Church against all vvhich the Papistes most constantly doe warre cauill therefore in this also vve be not to be compared vnto them My latter argument touching our doctrine We holde the Queenes supremacie the Papistes deny it is concerning the ciuill Magistrate We the Ministers a foresaid desiring the abolishing of all Popish remnants doe hold beleeue confesse that all obedience is to bee performed to the ciuill Magistrate although they vvere euill and infidels as the Scripture teacheth And that no Bishop Rom. 13.1 1. Pet. 2.13 Priest or Minister can depriue a King or discharge the subiects of the oath of allegeance And that our Queene Elizabeth God blesse her is supreame gouernour ouer all persons borne in her dominions whether they bee Ecclesiasticall or ciuill that no forren Potentate as namelye the Pope of Rome hath any iurisdiction vvithin her dominions and countries but is a vvicked vsurper ouer Kings Princes But all Papists if they be true catholikes as they terme themselues namelie all Priests secular Seminarie and Iesuite doe holde cleane contradictorie euen manifest treason and rebellion againste the ciuill power ordained of God Therefore there is no comparison to bee made in regarde of doctrine betweene vs the Papistes And that you may perceaue This slaunder is laid vpon all Protestantes that this concerneth all Protestantes as well as the Ministers falslie called Puritanes doe but consider these words of Bristow Of Catholikes thorowlie discharged of their fealtie yet for common humanity for their accustomed vse Motiue 40. for their coÌ„tinual as it were natural institution the Prince is better obeyed serued theÌ„ of Protestants which in hart ar in a maner all Puritanes Note heere that I may vse M. D. Fulks words that Papistes professe them selues to be subiectes Renâ—â— of curteousie not of duetie of custome not of conscience of naturall institution and not of the law of God O Lord and Sauiour sende her M. few such subiectes seruants The currish obedience of Papistes Now this curteous or rather currish obedience is expounded vvhat it is by that beastly bull of Pius the fifth against our noble Soueraigne vvith the facultie granted to Campion Persons Read D. Fulk Auns to P. Frarin de clam pag. 35. by which the Pope licenseth the Papistes to dissemble their obedience vntill publicke execution of that Bull may be had that is to be priuie traytours till with hope of successe they may be open rebels We are obedient quiet the Papistes seditious and rebellious 2 Now for our doings vvhich it hath bene euer since our troubles vve need not to be ashamed to confes vve referre our selues to all men If vve haue committed any indignitie against her M. person Crowne or Soueraignty or had intelligence vvith anie of her enemies or gone about to drawe away the people froÌ„ their obedience or any such like But vve haue done in the knowledge of al men altogether cleane con trarie both by worde and deede in our preaching openly exhortations and example priuately And in our troubles vve haue willingly patiently submitted our selues to the punishmentes which haue bene inflicted vpon vs