frameth an articulat infamous libell A second fault it is that such leude and shamefull practises are notwithstanding sayd to be drawen by a fauourer of reformation as if there were no difference betwixt slandering and reforming A third fault hee committeth in affirming these questions to be annexed by the Printer But the greatest fault is that such shamefull libels are commonly solde and the authors passed ouer without punishment Quaere first whether Iustice Wray did not affirme Putcase Quaest 1. that men should incurre no penaltie for opinions which they helde doubtingly and whether a man may not without breach of lawe make Quaerees and doubtes whether I may not be a Putcase I haue enquired of those Answere that were present at the time when these wordes are pretended to bee spoken and they doe assure me that hee neuer vttered any such words which I haue no reason to doubt of for it is not probable that so reuerend and learned a Iudge shoulde mayntaine or deliuer so strange an assertion for in matters fundamentall of faith to doubt is haeresie as all diuines doe agree And in externall matters the Apostle saith that whatsoeuer is not of faith is sinne And who woulde not detest him that would make a doubt whether these disciplinarians be impious and flagitious fellowes that affirme it to be lawfull to make doubts and questions in those cases The very Paganes were farre more reasonable then this impious Putcase For the Athenians banished 1 Cie de natur Deor. Protagoras for doubting whether there were a God or no. As for matters of state I doubt not but whosoeuer shall doubt and make a question and not categorically affirme that her Maiestie hath right to her crowne and is supreme Gouernour within her dominions in all causes and ouer all persons is a ranke traytor Let therefore Pierce Putcase looke to it a little better and cleare himselfe of doubting and questioning least hee bee taken for a traytor out of doubt To come to the matter in question it is also euident that whosoeuer doth make questions to the diffamation eyther of the gouernment or gouernours or of priuate persons liuing in obedience of lawes he is to be punished as a libeller And therfore I would wish the man to shut vp himselfe in a case to take heed that he be not taken abroad For he wil be in a very bad case for his libelling and putting of cases if euer his reuelling against her Maiestie her ecclesiasticall lawes her officers and many other good men shal come in scanning Quaere Putcase Quaest 2. whether the forme of prayers administratiō of sacramēts attyre of ministers other ceremonies in England do more agree to the Apostolicall and primitiue order or to the vse of the Romish church whether popish orders be more seemely thē the Apostolike The questioner supposeth that I will answere that Answere which maketh for his purpose not doubting but to cut vs downe with the next blow But in vaine doth he feed himself with his owne conceit For I answere and will shewe that our liturgie and ceremonies agree neerer to the liturgie and ceremonies of the primitiue Church then to the popish orders And that is apparent first in quality for that wee haue purged out all idolatrie superstition false doctrine in which the papists do most differ from the ancient Church Secondly in forme For as the Iewes had readings of the law certaine hymnes and prayers interposed so no doubt the Apostles kept the reading of scriptures with prayers interposed which forme we keepe the papists keepe not The papists reade no scriptures and haue other formes of prayers Thirdly in the language for as in anciēt time so now we vse our mother tōgue Nay further we come neerer in our formes to the primitiue church then the consistorial orders For they haue no set reading of scrptures nor forme of liturgie as they had in the times of the first fathers and are so vnlike them that they haue abolished al the orders of the ancient Church They haue no set praiers but leaue al to the discretion of their speaker as they cal him who cōceiueth prayers either so confused that they are not vnderstood or so vncharitable that a true Christian may not say Amen Contrariwise ancient counsels decreed that no praiers should bee said in the church but such as first should by cōmon authority be allowed And albeit apparel is a matter indifferent yet in publike liturgie wee come neerer to the Apostolike Church whereas the puritanes haue abolished al Apostolike orders as they haue abolished al Apostolike gouernement To the last part of the question whether popish ceremonies bee more decent then Apostolicall I answere that where they are contrarie there the Apostolike is more decent But I denie that eyther the newe consistoriall gouernement or the ceremonies by the same appointed are Apostolicall or that our ceremonies are papisticall Nay I say that their newe orders are not Apostolicall but fantasticall and that our gouernement is Apostolicall neyther shall they euer be able to prooue the contrary Quaere Putcase Quaest 3. whether our rites and ceremonies doe not giue offence to the papists and whether indifferent things causing offence ought not by Pauls doctrine to be remooued out of the Church Whether they giue offence to the papistes or no Answere wee are not to respect nor to omit ancient and Apostolike orders to please them To good men the vse of our ceremonies cannot giue iust offence Nay rather the confusion of the newe gouernment and absurditie in the newe liturgie giueth offence for it confirmeth the papists in their opinion and offendeth all that are comming forward to ioyne with vs. For they see not how that can be the Church that refuseth all ancient gouernement and ceremonies and is nothing but a bundell of nouelties And therefore in vaine is the latter part of the question propounded whether matters that giue offence be by S. Pauls doctrine to be remooued for wee denie that our ceremonies doe giue offence Quaere Putcase Quaest 4. whether the square cappe surplesse c. condemned in generall by the Queenes Iniunctions bishops articles and doctrine of England and other Churches misliked by Bullinger Alasco Bucer Pilkington Bale and other learned men be decent and comely for a preacher and being vncomely whether they should not be abolished out of the Church First it is denied Answere that the attyre of ministers in England now is condemned by the Queenes iniunctions or bishops articles or doctrine of England A shamelesse man was he that affirmed it so impudently and so to bee credited accordingly for the contrary is euident both by doctrine of the Church and law of the realme And neuer shall this bold bayardlike Putcase prooue them either to be monumentes of poperie or defiled with idolatrie let him begin when he wil. What other Churches mislike in themselues we do not
AN ANSWERE TO A CERTAINE LIBEL SVPPLICATORIE OR RATHER Diffamatory and also to certaine Calumnious Articles and Interrogatories both printed and scattered in secret corners to the slaunder of the Ecclesiasticall state and put forth vnder the name and title of a Petition directed to her Maiestie Wherein not onely the friuolous discourse of the Petitioner is refuted but also the accusation against the DISCIPLINARIANS his clyents iustified and the slaunderous cauils at the present gouernement disciphred by Mathew Sutcliffe These dreamers defile the flesh and despise gouernment and speake euill of them that are in authoritie Iude vers 8. Etsi loqui nesciant tacere tamen non possunt Hierom. Neither can they well speake nor wisely holde their peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They pretend and seeke the reward of Phinees zeale but doe the workes of Zimri Imprinted at London by the DEPVTIES of CHRISTOPHER BARKER Printer to the QVEENES most excellent MAIESTIE 1592 TO THE HONORABLE SIR EDMVND ANDERSON LORD CHIEFE IVSTICE OF HER MAIESTIES COVRT OF COMMON PLEAS ALthough my good Lord I cannot without griefe remember the daungerous and hurtfull effectes of the late stirres which certaine factious persons haue made both in the Church and common wealth about the new consistoriall gouernement yet seing diseases cannot be wel cured vnlesse they be made knowen nor well knowen vnlesse the patient declare them I could not refraine from vttering them being one of that Church and state that hath so long suffered them yea though not I onely but all others whom they concerne should of importune shamefastnes conceale them yet would they not being so great be concealed It is well knowen what scandale thereof hath growen to religion diuers wicked persons are thereby confirmed in their atheisme weake christians are either driuen backe to poperie or discouraged from comming forward to embrace religion the Seminaries abroad are replenished with many towardly schollers seeking that abroad which they dispaire to finde at home sectes euil opinions growe vp lyke noysome weedes in diuers corners those that should and would represse them are by domesticall stirres of secret enemies thuarted hindered The Papists take thereby incouragement and hope for innouation 1 De schism lib. 3. quo bello Catholici indies plures constantiorésque in fide sunt facti saith he speaking of his false Catholikes and Romaine peruerse taith Sanders in his booke as he calleth it of schisme doth bragge That through these contentions the Romanistes dayly multiplied among vs and grewe more resolute they also from these domesticall braules made by some against our Church doe drawe an argument to harden mens hartes against religion and the authors of religion both 2 In lib de cansis cur catholisis c. Vlenbergue and Rosse in their seditious treatises against vs doe much insist vpon that poynt and it is a common obiection made by the enemie yea a matter not lightly feared of frendes For learning hath lost almost all reputation while these vnlearned and vnwise confistorians declame against learning and seeke no further diuinitie then Caluins and Bezaes and Iunius his glosses and commentaries and without ground of learning and artes as it were with vnwashen feete enter into the Lordes sanctuarie while the fathers and auncient writers of the Church are despised and euery man taketh vpon him to interprete scriptures after his owne foolish conceite and forceth them to serue their owne changeable humors they runne into diuers daungerous opinions I reporte me to the strange doctrine of 2 Theologia sacra Fenner and his Maister T.C. in their new booke of Consistoriall diuinitie of the lawe gospell sacraments and ecclesiasticall gouernement there is scarce any poynt deliuered without error but those are faultes of a lighter marke in respect of poyntes concerning the diuine essence and the Trinitie whereof they talke strangely In the 3 Theologia sacra lib. 1. diuine nature they confound essence and person and deuide the persons of the Trinitie into two members and make the sonne together with the holy ghost to proceede from the father where all religion saith that he is borne of the father which is the characteristicall difference of that person further they affirme that the holy ghost proceedeth from the father 4 Ibidem without mentioning the sonne they teach also that hatred as it is attributed to God is the essence of God And while they would commend their fond preaching and disgrace the scriptures Iohn Penrie 5 In his supplicat one of the great disciplinarian prophets eyther like a dolt or if he defend it a blasphemous heretike Maketh Christ to be the word preached therein destroying Christes eternall essence and diuinitie in 6 The booke was offered to the parliament by common consent of this faction that it might throughout England be recented their Communion booke they haue taken out two articles of the Creede namely that of Christes buriall and Christes descending into hell and added a newe Article viz. of their new fantasticall discipline a compendious and short way to erect their new kingdome for articles of our Creede are rather to be beleeued then to be disputed of In their Creede also they make Christ to be borne of the virgine according to the flesh diuiding Christ into two parsons with Nestorius lastly for here I meane not to speake of all they forget A petition in their braue paraphrase of the Lords prayer which matters are very shamefull and yet not to be denyed for their owne worthles bookes conuince them While they haue refused the olde order of preaching and followed the stile of Bezaes vaine and verball sermons whereof I and many others that haue heard and read them are witnesses their expositions be eyther verball or fantasticall or both their prayers for the most part are disordered fancies yea some times malicious inuectiues full rather of wordes then deuotion conceiued without studie and vttered without iudgement which kinde of 1 Matth. 6.7 verball babling Christ condemneth as heathenish To leaue matters of the Church we see how schooles are decayed and how both learning and rewardes of learning are dayly diminished and all this while these vnworthie fellowes first thinke that all learning is conteined in Caluins institutions and Bezaes opuscula and secondly measure euery mans merites by their owne foote and allow no more to others then they suppose they deserue themselues taking away all hope of honor or rewarde by making the ignorant iudge of the merite of learning and talking of certaine strange positions of fortie pound pensions as if fortie or a hundred pounds yeerely were the vttermost reward that learning coulde deserue and euery other sort of men were worthie of most high rewardes and preferment the number of schollers decreasing in both the Vniuersities doth declare how much men are discouraged and examples of this sacrilegious discipline otherwhere receiued doe shewe what further wracke is to be feared hereafter The gouernours both of
with gaine and other vanities are polluted whose ignorance maketh them vncapable of ecclesiastical function Those elders which Ambrose speaketh of assisted the bishop with coūsell these are not counsellers but controllers gouerners with voyces equall to the bishop His elders were in cathedrall churches onely these are in euery 3 So our platformers would haue it albeit the Geneuians practise be farre diuers paltry village Those were men learned these are ignorant marchants artificers and clownes for the most part Nothing can be more repugnant thē Ambrose and the Disciplinarians Ambrose 4 Lib. 8. cp 64. sheweth that excommunication belonged to bishops these put the keyes into the hands of strange elders yet very yong in Gods church good for nothing but to oppresse the ministerie and learning such elders as Ambrose speaketh of were deriued from the Iewes but such Aldermen as these haue deuised the Iewes had none Ambrose his elders were not temporary nor all of counsell these are Ambrose complayneth that the Bishop and his Clerkes did not liue in common as in time 5 Inter Can. Syluestri past yet such was the griedinesse of bishops that it was necessary to diuide the church goods and such was the negligence of priests that they were sent out of cities to dwell in the countrey which now is obserued and that which Ambrose complayned of restored viz. that certaine of the chiefe of the ministery should be assistant to the bishop what then would these fellowes haue more would they haue all the ministers of a diocesse to liue in one citie and to ioyne in hearing of all matters This would be a beginning of singular non residence cause of great trouble cōfusion not a meanes to do iustice but to hinder iustice After Ambrose succeedeth Hierome a mā most vnfit to speak for the new eldership for if that be true which he saith that bishops elders in the primitiue church were all one then away goe the aldermen that are no bishops which reason did so sticke to Bezaes fingers 1 De presbyter aduers Erast Epist ad Heliod disputing against Erastus for the eldership that hee could no way lay it downe handsomely without the ruine of his cause Againe if in Hieroms time all Clerkes did feede with the worde much more did priests Neither doeth it make for these mens cause that he saith that as the Iewes so the Christians had a Counsell in euery cathedrall church for that is his meaning for that was of ministers and is obserued in our cathedrall churches and vtterly ouerthroweth the presumption of these vnlearned aldermen that with vnwashen feete tread in the sanctuary with filthy hands leaden heads handle matters of religiō faith churchgouernment wtout colour or title taking the keyes out of the successors of the apostles hands Possidonius 2 In vit August Socrates albeit they are said to speake of the consistorie and that plainely 3 Lib. 5. cap. 21. yet cleerely ouerthrowe the same for neither of them euer vnderstoode or heard of any temporary lay elders such as are lately raised from the dunghill to the highest tribunall of the church Nor do they speake of others then such as liued in cōmunity with the bishops in their cathedrall churches such as we haue in our church of which also the canon 4 Dist 95. c. ecce 15. q. 7. si quid law maketh mētion declaring their office to consist in preaching administring the sacraments so that I cannot but wonder with what visage that libeller could alleadge the colledges of ministers of the worde assistant to bishops in their Cathedrall churches to proue Elderships in euery village assistant to euery minister and consisting of prophane and vnlearned men and neither hauing salary nor salt of discretion nor continuance as the other had Of these allegations therefore this conclusion may bee drawen out that in counsels Fathers and antiquitie there is not any argument or coniecture found of all that Discipline which these newfangled platformers desire Nay there is not any proofe for the same in the new writers onely I except the Geneuians and their followers that haue shamefully applyed scriptures to their Disciplinarian dreames The churches of Saxony Wittenberg Nuremberg Strausborgh Ausburg Frankeforde Hamborgh and other places of Germany the county Palatine except likewise the churches of Zuricke Berne Basill other true christian churches in Zuitzerland Denmarke Sueueland Pomerany Poland and Hungary and all the learned men that gouerned those churches both in their doctrine and practise are against the discipline of the new Consistories Moreouer those that speake for the Consistories are not all of one opinion In the state of Geneua there is but one cōsistory there are not many that agree about the proofe parts office or lawes of it In Geneua they doe not allow their consistory power to make or disanull lawes In Fraunce they giue that power to synodes The consistoriall discipline in France was at first receiued of a fewe and that not for euidence of Scripture or proofe or reason but by suffrages of the Nobilitie and Gentry whereof some too well liked the sacrilegious doctrine and by the earnest labour of Beza desirous to conforme other churches to that of Geneua most of the learned ministers dissenting from him and disallowing his absurde discipline and not yeelding before the Princes to whome they serued constrayned them What reason then hath any to pleade for the consistoriall gouernment which is vnknowen to all antiquite and repugnant to Apostolicall practise and the most florishing Churches in Europe and was receiued with grudge of learned men and onely resteth vpon the conceite of Caluin Beza Daneau and some halfe score of blind writers as Iohn Baptista that ignorant Italian and Sneccan and Bertrand de Loques and Oleuian and Robert Stephen a better Printer then diuine and Perot and de Plurre and I knowe not whom neither of marke nor qualitie especially seeing so many pregnant reasons are brought against the translation of it from the Iewes and establishment of it among Christians as none haue answered and this libeller thinketh it most wisedome to passe ouer with silence If this be a good argument that Daneau Bertrand de Loques Bastingius Iunius Piscator Oleuian Caluin Beza Sneccan and Iohn Baptista d'Aureli thinke so how good will this reason be that all the fathers of all ages haue bene of a contrary iudgement and diuers godly Martyrs and learned men in our Church and other reformed Churches in Germany Zuitzerland Denmarke induced with better reasons haue thought otherwise Besides all this it shall appeare that those authors which the libeller alledgeth neuer beleeued that eyther in time past there was a consistorie of partie coluored Aldermen like to that this libeller desireth or that such a one now ought to be placed in euery Church That Zuinglius shoul de teach or beleeue that Christ did institute such Aldermen
in his Church as these doe fancie I can no where find Neyther is it likely that he should teach that abroad which hee neuer deliuered to his owne Citizens at home Aretius 1 In 1. Cor. 12 speaketh of certaine elders in his Commentaries but whatsoeuer they were hee thinketh that they ought to haue no vse vnder the Christian Magistrate And therefore by this testimonie these fellowes cānot win any vantage That they were not like the disciplinarian Aldermen it may appeare for that during the times of persecution they supplied the magistrates office and dealt in all causes of the first Christians as hee thinketh Of such elders as Aretius speaketh of it may be that Illyricus had some such like conceit But farre were they both from the opinion of them of Geneua concerning their lordly consistorie that climeth vp aboue princes Out of 1 In 1. Cor. 12. Hemingius there cannot any such fancie bee gathered as this of my yong masters the Church aldermen writing vpon the 1. Corinth 12. hee doeth interprete the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinances of ecclesiasticall discipline which amounteth nothing to the account of these fellowes yea hee alloweth the 2 Syntagm Heming prerogatiue and authoritie of Bishops aboue other ministers which can beare no sway among these lordly commanders The place of 3 In 1. Cor. 12. Hyperius maketh not to purpose for albeit he be produced by the libeller as a witnesse for the eldership yet doth hee testifie against it for hee saith not that any such aldermen as these conceyue were ioyned with the Bishop in gouernement and equall authoritie but that Bishops vsed the aduise of ancient and graue men not these rough hewen aldermen that are neyther wise nor graue but rather grieuous to Gods Church But most of all doe I wonder what reason the libeller had to cite 4 De reformand abusib ad Imperatorem Bucer who in the place quoted doth not so much as mention any elders much lesse teach their office qualitie and continuance but contrariwise hee sheweth that if there were no other difference betwixt the Papists and him hee would easily yeelde to bishops their titles and dignities and wisheth that Metropolitanes and other bishops woulde returne to the obseruance of ancient Canons And so farre was Bullinger from fauoring any such new packe of aldermen as these woulde haue that hee 5 In libr. erast de excom in fine yeelded his approbation to the opinion of Erastus that denied both the presbytery and presbyteriall censures Zegedin another of this mans witnesses doth say much against him concerning the 6 Loc. Com. pag. 202. superioritie of bishops and newe deuice of doctors and other poynts But where hee speaketh any one worde for the consistorial gouernours the place cannot yet be found what should I stand long in tracing out the notorious falsehood of this forger of false quotations in euery paticuler By these already examined you may vnderstand how honestly hee dealeth in the rest and by this also that it is knowen that the Churches of 1 Onely in the Palsgraues dition they say there is some haunt of the eldership to be found Germanie Denmarke and Zuitzerland doe all repell the eldership yea when certaine factious companions comming from Geneua would haue made some stirre in the ecclesiasticall gouernement at Zuricke Gualter resisted them and the magistrates sent them out of their citie to place their consistories in some other quarter in remotis Likewise doth he report vntrueth concerning M. Nowel M. Fulke and M. Whytaker M. Nowell speaketh some what concerning elders but that he meant the tēporary aldermen that sprung vp first at Geneua and now vse to come from the marchants stall and workehouse into the Church to order matters of faith and doctrine it cannot be surmised Neither hath the libeller any reason to build his fancies vpon M. Fulkes opinions for in the confutation of the notes of the Rhemish Testament he doth defend the gouernement of the Church of England as now it is albeit he was somtime of other mind yet did he afterward retract his former sayings And when Iohn Field contrary to his mind did publish the pamphlet called the learned discourse hee was offended with him and if he had liued would haue confuted the same himselfe Neither do I beleeue that M. Raynolds being so well conuersant in counsels and fathers doth admit an eldership contrary to the sayings and practise of both M. Whitaker is a man of too great iudgement to beleeue the vnlettered improbable deuise of the consistorie And well is it kowen that hee hath taught both publikely and priuately against it Neyther is it likely that hee hath nowe greater reasons to moue him since he maried in the tribe of those that fauour these conceites then before so that when al is come to all the authors of this discipline are 20 or 30 foreine authors and halfe a score English perfumed with the smoke of Geneua and wel read in Caluins Institutions And the grounds of it are not scripture nor antiquitie nor reason but conceyte and foolish fancie and the authoritie of such as deserue no credite speaking in their owne cause If the libeller thinke otherwise let him or else because hee is but a man of a weake brayne and small learning let any of the faction drawfoorth Caluins and Bezaes reasons nay let either Beza himselfe or any of them answere that which hath bene set forth against their opinions already and confirme Caluins and Bezaes weake and euill shapen reasons and then will the vanitie of all the newe platforme and also of these allegations appeare To prooue the continuance of the gouernement by Elders he falsifieth also diuers authors as Zuinglius Oecolampadius Capito Melancthon Bullinger and maketh lyes vpon Fulke and Reynoldes for I thinke master Raynoldes holdeth no such fancy And I am assured that Fulke retracted his opinion so that his onelie reason also for the continuance of the Eldership is because Miconius Micronius and Caluin Beza Daneau and Calueton Colladon Tauergues Perot Iacomot Duple Golart Pollan Perille Henry others neuer heard of in this horisō beleeue the continuance of the consistorial gouernment that we must renounce scriptures fathers and al antiquity which is neither a good nor learned kind of reasoning yet for any thing I can see it is not onely the best but also the onely reason he vseth deny the new fācies that they haue deuised embraced at Geneua you marre the frame of their consistory why wee should credit them against scriptures fathers stories there can be alledged no cause Much lesse is there reason we should beleeue Peter Carpenter a knowen Apostata from religion or Bodin a man better conuersant in pollicy then in diuinity and whose religion was al poperie yet if we should I do not finde any thing in eyther that soundeth to the honor of the Aldermens cause For 1 Aduers Fr.
some did which inueighed against popish bishops and affirmeth that they woulde write so much against their father if hee were a bishop or non resident matters most absurde and false for neyther haue these leude and loose companions such a commission as had the Prophetes nor is the ecclesiasticall state to be compared with the idolatrous and wicked priests or popish bishops Neither haue the same followed the steps of Prophets or any propheticall persons Gods Prophetes they speake nothing but truth these are still telling vs prodigious and false tales of their consistorie and counterfeit discipline The Prophets neuer ray led against authority nor gouernors these raile against ecclesiastical ciuil gouernors and al that withstand thē the prophets shewed not thēselues vnnaturall to their parents these professe vnkindnes they did not assemble in seditious sort nor go about to make new lawes for the Church as these did They neuer by wicked conspiracy went about to establsh any newe fancies as did Wigginton Hacket Coppinger Cartw. Vdall and all that were acquainted with that action They neuer declaymed against others being most guilty thēselues as these fellowes do which being most negligent and loose in laboring most vnlearned and ignorant full of newe fooleries doe notwithstanding inueigh against others so bitterly that as this wise felow professeth they wil not spare their father no nor mother and why forsooth because they are of those which S. Paul speaketh of and telleth vs that they are without 1 2. Tim. 3.3 naturall affection This defence therefore is vnsufficient first for that it is false for they doe otherwise then they professe And secondly for that they confesse in this treatise at vnawares that they diffame her Maiesties gouernment affirming the same to be full of enormious corruptions and to haue in it reliques of Idolatrie and impietie and to mainteine a wicked and vnsufficient 2 The ministery of England is better without comparison then that of France Scotland or Dutchland ministerie imitating therein as vnderhand they insinuate the wicked kings of Israel and cruell tyrants that persecuted the Church And lastly for that hee auoucheth that in those times no man was accounted a diffamer of princes that spake against the ecclesiasticall lawes and state which cannot be prooued To iustifie his companions doings he telleth vs further a long discourse how they pray for her Maiesty how they pay subsidy how they fought for her Maiesty when the Spanyards were here And how some whom England shall remēber while it is England ventured as farre as any which is no more thē the papists professe nor thē Iewes Pagans do which yeeld al duties to princes fight when as the Puritanes plaied the cowards few shewed themselues for I knowe diuerse that being there sawe very fewe puritanes armed to mainteine this bragge But so deinty and nice they are that they exclame if they be not highly rewarded for euery litle dutie yea for fighting for themselues their countrey and plainely professe that without their desires for discipline they meane to withdrawe all duetie And therefore this is but a vaine bragge of praying preaching foure times a day and I knowe not what for their tumultuous praying and prating in those times did rather discourage then encourage any and was rather the beginning of tumult then any encouragement and hee that preached foure times a day had much idle talke and made many vnsauorie discourses But suppose some fewe of these men shewed themselues loyall and were so ventrous as to come to Tilberie or rayle against the Spanyardes yet others as it may well be surmised were framing supplications and prouiding horse and armes to come to present them al in armes Then did Martin frame his seditious libelles then others preached seditious sermons all tending to the weakning of those that willingly offred themselues in that seruice And Martin senior professeth that when the enemie was readie to assayle vs abroad there were a hundred thousand handes readie to subscribe the supplication of puritanes at home which saith he in good pollicie we being in feare of outward force might not bee denied nor discouraged Then which there can bee no greater argument of their disloyall proceedings Where they are charged with rayling against the princes gouernement they excuse it saying that therein they meant no more malice to her Maiestie then the godly prophets that vnder Ezekiah and Iosiah reprooued the abuses of the Church which is a point which must bee read with great patience for who can else endure to heare them compare themselues to the prophets their doings to the doing of the prophets the comparison being so vnlike Gods prophets were humble meeke peaceable and possessed with Gods spirit These are proude disdainefull contentious and driuen with other spirits They neuer spake against the state nor condemned the calling of priests nor said that the lawes were antichristian and diuelish these stand especially on these points abuse the gouernors and rayle against lawes and this fellowe as malepertly as the best He would further make the worlde beleeue that his clyents seeke onely for reformation and doeth euery where dubbe them with names of seekers of reformation But great difference there is betwixt pretence and performance Iacke Strawe and Wat Tyler and Kett of Norffolke and all rebels pretend reformation as well as these but the courses and deedes of both tend to nothing but disorder confusion the prince they would abase the Church they would spoyle the ecclesiasticall state they seeke to abolish learning and rewardes in all places where they come they take away Moreouer hee goein about to prooue that bishops may be hated for their doctrine and first for that they impugne that which heretofore they haue taught but neither is his cōlequent good nor antecedēt true for albeit that bishop Elmar spake sometimes against the excesse of bishops liuings as he then imagined not knowing in what state they stood yet did he neuer condemne the degree and dignitie of bishops nor did bishop Bollingham as it should seeme speake against the manners of others then papisticall bishops assuredly against the degree of bishops he neuer spake Neither are the opiniōs of one or two to be ascribed to all but if they which speake contrary to themselues deserue hatred what doeth Tho. Cartw. deserue that in many things speaketh hee knoweth not what in some things contrary to himselselfe as in election of ministers power of the presbytery and diuers poynts And what doth the Libeller deserue that confesseth hee talketh he knoweth not what contrarying his whole discourse Another reason hee bringeth to prooue that bishops may iustly be hated and that is because they confesse saith he infinite abuses to be in the church But the ground of the reason is false for no bishop did euer confesse so much nor doth it follow because some one speaketh vntrueth that all the cleargie of England should be maligned and hated Thirdly he thinketh
which is sayde of a hundred thousande handes hee answereth that it is meant of a subscription to a supplication which if it were graunted yet woulde the same bee very strange if not rebellious for what is such a supplication but a coniuration or at least 1 Armatae preces armed prayers But saith hee Martin doeth not there exhort to rebellion neyther doe wee charge him with it but wee say that hee speaketh seditiously and that he insinuateth that puritans if they should not haue their supplication graunted would either haue gone away discontent or taken part with the enemie and that the packe of puritans entend rebellion for that appeareth First by confession of Martin that insinuateth they had many ready to maintayne that cause and next by those vagrant rogues that came downe into all shires with billes crauing subscription which is nothing but the beginning of a coniuration for neuer did so many ioyne but in rebellion nor can such a nomber confederate themselues without danger to the state And if the Prince were not exceeding clement she would teache them the payne of subscriptions and confederation for to obteyne alteration of State especially when Martin threatneth that so many would strike a great stroke which is very true for so many and lesse too being well armed and gouerned are able to fight with any prince in the worlde Neyther will it serue that hee sayeth that the speach is Tropologicall for it is rather Diabolicall and trayterous The wordes of 2 Vindiciae con tyrannos Iunius Brutus that for the eldership sayth it is lawfull to mooue stirres are disclaymed by the Libeller but litle knoweth he who is the authour of that booke for it was made eyther by Beza or Hotoman and conteyneth nothing but consistoriall doctrine Neyther doe I thinke that he will disclayme T. C. that meaneth to fight so stoutly that if euery hayre of his head were a life hee woulde afforde them all in defence of his platforme Nor of Goodman Gilby Whittingham and the Geneuians without whome this cause cannot stand Therefore if the Libeller renounce rebellion and the doctrine of it he must also renounce the nource of rebellion the Consistorie and all his deare darlinges vpon whose bare names as it were vpon emptie barrels hee buyldeth his consistoriall barriquades and bulwarkes Where they threaten troubles if they may not haue the discipline the Libeller answereth that thereby they meane scholasticall troubles while both partes write concerning discipline but that cannot be the meaning of the author for he meant troubles that would ensue and not which already were But the contention about discipline in writing before that time was at the hottest Neither is there any other sence to bee drawen out of the wordes but that great and bloody stirres would be about discipline if the same might not otherwise be obteined finally it is the common proceeding of the consistorie that without wracke and force did neuer enter either at Geneua or in France or Scotland Whereunto Th. C. in the conuenticle or synode in Warwickeshire as is supposed layde a good foundation for there the discipline was set downe there subscription and promise was made that all ministers should aduance it by all their power No doubt they meant as well force as fayre meanes for therein they haue neuer bene scrupulous Hee answereth also in defence of the Scottish ministers but he sayth nothing of the Roade of Ruthuen and Sterlinge and concealeth most dangerous matters wandring from the purpose in a generalitie of wordes Hee did not remember that 1 A noble precedent of consistoriall excommunication Galloway at Saint Iohnston cursed both the men that should take part with the King and their horses and speares and how Iames Gibson vsed the King very homely and how Iohn Cooper refused to obey the King And howe Andrewe Meluin vsed very tart speeches towarde him and yet obstinately refused to acknowledge him selfe bounde to answere his contempt these matters the petitioner eyther vnderstoode not or would not call to remembrance hee also seemeth to bee ignorant how vpon such like insolent behauiour the King tendring certaine articles to the Scottish Preachers as first that they should yeelde their obedience to the King secondly that they should not pretende Priuiledge thirdly that they should not meddle in matters of State fourthly that they should not publikely reuile his Maiestie that they neuer yeelded to subscribe A notorious argument of singuler insolencie in them if it bee as is reported and simplicitie in the petitioner that going about to cleare his cause giueth occasion of further matter against it Where wee alleadge that Brutus Iunius a Consistoriall writer or to speake more playnely Hotoman or Beza sayth that the people of themselues may set vp Gods seruice and abrogate superstition and that it is lawfull for the people by force of armes to resist the Prince if he hinder the buylding of the Church which these men take specially to consist in the eldership And where also wee set downe many trayterous speeches out of Goodman Gilby Martin T.C. and others the Libeller answereth first that these authors wrote against tyrants and enemies of religion as if the pretence of religon were sufficient to arme the subiects to depose the prince wherein is declared that these men accompting those that stop the eldership enemies of religiō hold that such princes as hinder the eldership may be deposed also which is an answere euill beseeming a man professing allegiance to her Maiestie and pretending to bee of the best sort of subiects Secondly hee saith that the same speeches are alledged by the Papistes to condemne our doctrine but that answere maketh much against the Puritans and not vs for wee condemne both that practise and that doctrine and those that haue giuen such a scandale to the Church They embrace it and therefore are condemned as perturbers of the State And albeit nowe they alter their hint and teache obedience changing faith with time yet that was their opinion once and I doubt not will bee as oft as time serueth Thirdly hee answereth that the doctrine of the consistorie dependeth not on two or three which we doe not affirme in this cause for we say that these opinions are generally imbraced of that faction and of the chiefest of them and that the same is so ioyned with the consistory that without the same it can not be mainteined for if the prince bee chiefe gouernour of the church the consistorie hath no place and if the consistory haue place away goeth the princes authoritie in ecclesiasticall causes Lastly he giueth out that our English bishops as well as the consistoriall faction haue rebelled against princes which answere first is not concludent for the offence of one is no protection for others secondly it is false The petitioner ought to haue shewed who these rebels be and where their rebellion is defended by bishops such as now we haue If he cannot shew them
Magistrates Petitioner to take an othe so it be not taken in vaine or in matters vnknowen to them So likewise the Iesuites Answere and Rhemistes doe thinde it lawfull yet to accuse their fellowes or to hurt themselues they thinke it vnlawfull to take oathes and say That such oathes 11 Annotat. Rhemens in act 23. that are so taken doe not binde and must be broken vpon paine of damnation which is also the case of puritans for either they refuse to sweare or to answere concerning their brethren as they call them And what a vaine othe is that themselues wil also iudge ouerthrowing the ordinarie proceedings of lawe and best meanes of triall yea diuers of thē haue very small regard of their othes as the recordes of their answeres wil testifie for either they aunswere vntrueth or else refuse to answere so farre as lawe bindeth them yea albeit the matter be declared vnto them The authors of this booke they haue forsworne the telling of all trueth They seeke not to pull downe the courtes of Iustice Petitioner c. onely they would haue bislops and ecclesiasticall persons shut out from them Yet if the eldership did shine in his glory Answere all the courts of Iustice might pull downe their seates For if that the consistorie may orderal matters cōtrarie to the law of God wherein is breach of charitie what shall be left for other courtes Herein therefore they shewe not onely singuler presumption in thēselues but also great malice against other Themselues would entermeddle in all causes Ecclesiastical persons they cannot suffer in any yet are bishops a principall parte of the court of parliament Starchamber by the gouernours of this realmethought fittest and by no lawe debarred to be there vnlesse it be by the lawes of the cōsistorie made for the extinguishment of religion learning Whereas contrariwise the new churchaldermen haue no warrant of law but ouerthrow all lawes and her Maiesties prerogatiue And yet would be admitted in 1 Declaration of certaine actes made anno 1584. and in a certaine pamphlet spread abroad by them parliamēt consulted with in courts of Iustice seeke that al men should depēd vpon thē here as vpō Beza at Geneua endeuour to suppresse men of learning grauitie authorised by law that certeine worthles men vnder pretēce of authoritie frō Christ may tread downe lawes rule as they list At Geneua they pretēded first religion but they ouerthrew ciuil magistrates in the end and expulsed the Bishops of Geneua which were gouernours of that state They deny not that matters of testaments and marriages Petitioner may be determined by ciuilians or temporall lawyers It skilleth not greatly what they affirme or deny Answere vsing to doe both very impudently The lawes of this land haue thought fittest that both matters of mariages and willes and also causes of benefices of tythes and slaunder and other ecclesiastical controuersies should be handled in ecclesiasticall courtes The priuiledges of the Church princes binde themselues to obserue and the statute of Magna Carta confirmeth What shamelesse men then are these that would ouerthrowe so auncient courtes of Iustice so auncient lawes and giue cognition of matters to those that haue no skil nor lawe to decide them by And of a certaine state to make a most vncertaine and wauering state and to ouerthrowe the most excellent studie of the ciuill lawes yea ciuilitie it selfe to bring in barbarisme But let them settle themselues they are men fitter to parte a bootie taken by force then to deuide the offices of gouernement euery man let him goe to his occupation clownes to the plowe marchants to their shops Clarkes scribes to their penne ynkehorne and this petitioner to Bedlem As for the iurisdiction of bishops it is not onely confirmed by lawe but by antiquitie reason whereas the whole frame of discipline standeth vpon a fewe mens fancies neither wise nor learned and is repugnant to lawe and orderly gouernement yea to Gods word They teach that the Ministerie nor people ought to make any generall reformation Petitioner Marke I pray you Answere how nicely he minceth at matrers He will not say that either Ministers or others shall by force or other meanes of their owne authoritie make a generall reformation but that they may euery man in their seuerall parishes make a reformation he will not deny so the enuy he would a little decline but his hope of rebellion he would not loose but all commeth to one reckonning for whether this reformation or rather rebellion be made all at once or in diuers particular places at seuerall times all commeth to this passe that priuate men shal disanul lawes and erect new orders and rule as lordes and neither prince nor lawe beare sway so that were it as this man setteth it downe yet were it too too bad But I will shewe that the consistoriall doctrine yea and proceeding is farre otherwise Noblemen saith 1 Histor Scotl. appellat Knoxe Knoxe ought to reforme Religion if the king will not the same power he giueth to the 2 Histor Scotl. pag. 49. 50. comminaltie If the Prince will not yeeld to his 3 Knoxe appellac p. 28. 30. nobles and people he armeth them with power to depose him Nay saith he further If princes be tyrants 4 Knoxe to Engl. and Scotl pag. 78. against God and his trueth their subiectes are freed from their othes of obedience With him accordeth 5 De iure regni Buchanan he saith the people is more excellent then the king and hath right to bestowe the crowne at pleasure and may make such lawes as it pleaseth them that the people may arraigne the king and that Ministers may excommnnicate him In which case most wretched is the king and the people most puissant He saith further That albeit Saint Paul commaunded obedience to tyrants yet it was in respect of the times and people that were weake and not able to take armes The same doctrine is maintained by 6 De iure magistrat Beza by 7 Francogal Hottoman and others and it is the sweete reformed doctrine as they call it of the perturbers of our state 8 Goodmans booke Goodman soundeth the trumpet of sedition to the nobilitie and people 9 Theolog. sacr against the prince and holdeth That if princes will not reforme religion yet others might reforme it themselues The same argument is handled in that traytorous dialogue which Ghylbic published And Th. Cartw. although he denieth it as it should seeme hath taught this mysterie of discipliue to his scholler Fenner that there are certaine Ephori that ought to haue authoritie aboue the Prince which not onely may controlle him but also settle matters which he neglecteth And according to this doctrine they proceeded first at Geneua shutting their gates against the Bishop their prince and seasing his reuennues and altering the
know not if they doe I defend them not But sure I am that no officers take lesse To let others passe I know certaine Pettifoggers and Scribes like the forgers of these articles that by taking are growen to wealth and a Scribe that for signing and sealing a letter hath had not three pence but three pounds and a good gelding for expedition neither is any thing more vsuall then the bribery extortion and coosinage of these companions that are most busie in watching and accusing of others Let them therefore take heede that they may be able to cleare themselues and for ecclesiasticall officers that haue taken more then ordinarie spare them not In this taking worlde it were good that takers of all sortes were looked vnto Article 4 No forreyn constitutions c. haue any force in our state 25. H. 8. cap. 19. yet the Bishops in their consistories practise Romish and Imperiall constitutions Answere In these few words many great faults are cōmitted first he iumbleth Romish Imperiall constitutions together as if the same were both one or as if the law of the Pandects were called Constitutiōs secondly he calleth her Maiesties lawes forrein lawes making this realme crowne to depend vpō forrein power which is derogatorie to her Highnesse auctoritie and contrary to practise of Lawe For whencesoeuer any lawe is deriued yet is it the lawe of that countrey where it is practised The lawes of the Romanes for the most part were borrowed of the Athenians and Spartans yet were it absurde to call the lawes of the twelue tables the Lawes of the Greekes Thirdly ignorantly he supposeth that the statute condemneth forreyn lawes yet doeth it not speake of any forreyn lawes but onely of the ecclesiasticall lawes of Englande the equitie whereof is so apparant that if twelue Consistories and so many Scribes and Proctors should all ioyne their heads together yet could they not deuise any one lawe so equall as the worst of these that are in vse and those that haue gone about to make other Lawes and correct the olde haue committed such errours as their friendes may bee greatly ashamed in their behalfe The Ordinances of Geneua and articles of French discipline and that pelfe that ours call Holy Discipline shall testifie this to bee true as by particulers I will shewe when neede is Lastly they charge the Bishops for putting in vre forreyn Constitutions and yet cannot name one 1 In their meetings at Warwike Cambridge Oxford especially when the new discipline was vpon forging But if the Bishops offende that execute her Maiesties Lawes howe will this Accuser answere for his Clyents that haue in secrete conuenticles enacted and also practised Canons and Lawes directly contrary to her Maiesties Lawes and Prerogatiue and therefore are to suffer imprisonment and pay fine at her Maiesties pleasure by the same statute they alledge against vs. Article 5 Such Canons and Constitutions onely as bee not repugnant to the Lawes Statutes and Customes of this Realme ought to be put in practise 25. H. 8. c. 19. But the bishops giue sentence in infinite matters which would be otherwise ruled by the Common Lawes Answere If the Bishops or other Ecclesiasticall officers should deale either contrary to Lawe or without warrant of Lawe they coulde not escape punishment hauing so many spitefull eyes to watch ouer them neyther if they should attemptit would the reuerend Iudges which are to grant prohibitions in that case permit it If they doe against the lawes of the Realme why are not the lawes named and men charged and the fact noted This silence of the babling accuser is their sufficient discharge and his vaine discourse voyd of reasons a condemnation of his babbling Article 6 The Bishops haue reckoned such men as haue bene ordeyned ministers in reformed Churches to be lay men Answere All haue not so reckoned them yet if they had they had not done it without cause for they thēselues say the bond is only mutual betwixt the minister that particular congregation whereof he is made minister and that one congregation cannot appoint ministers for another and our lawes allow none but made after our orders Why then do not new made ministers packe away to their makers Why doe they run away from their congregations like recreant souldiours from their stations Here they haue no calling Both popish priests and they alike may wel be accounted with vs to haue no calling being both by their owne doctrine and by the statute of 13. Eliz. c. 12. debarred from the ministerie and for their hatred to the Church most vnworthy of any ecclesiasticall function or to liue in the Church which with all their might and malice they haue oppugned Article 7 The law requireth a subscription to articles of religion onely that concerne the confession of true faith and doctrine of sacraments 13. Eliz. c. 12. The bishops vrge a subscription to the bookes of homilies and diuers ceremonial and transitory matters neyther concerning faith nor sacraments Answere The statute requireth subscriptiō to the booke of articles and euery article therein conteined among therest to the doctrine cōcerning our ecclesiastical regiment Homilies that is cleare by the words of the statute that mētioneth the booke and al the articles therin conteined and by interpretation of the most learned lawyers And if it were not so thē would it followe that a great part of that booke which the parliamēt meant to confirme is voyde which were to euert lawes by cauils as these doe not to interpret lawe Neither doth it helpe the platformers that the title of the booke is Articles concerning faith and sacraments For things are denominated of the greatest part and in our account matters of gouernment are directed by the word of God which is the ground of faith Neither woulde it bee taken if any papist should take exception to any article in that booke and not subscribe for that it apperteyneth not to faith nor sacraments Besides the allowance of lawes and statutes the Bishops for this subscription that is required vnto three articles haue sufficient warrant In vaine therefore woulde the articulators oppugne lawes by law and disloyally doe they spurne at her Maiesties authoritie yea in cases wherein they cannot take any iust exceptions bluntly subscribing to al the fond discipline of Geneua to the which wee can take so many sufficient exceptions But if it be such a fault to make men subscribe to lawes whereunto euery man is supposed to yeeld his consent in parliament and whereto euery one ought to obey what punishment doth T.C. and his bold companions deserue that subscribed to canons constitutions made in a corner directly ouerthrowing her Maiesties supremacy ecclesiastical lawes a great part of the lawes of the realm if they were receiued And if subscription bee so heynous a matter why is it required at Geneua in France to most simple orders not for gouernement but for the vtter debasing impouerishing and
sicke cannot bee prooued eyther by scriptures or fathers In Geneua the Deaconship is turned into a vaine office of Proctorship for the poore managed by men of base trades Why then doth he accuse others that is guilty himselfe Article 29 The Deacon must reade the Gospell in the day of his ordination putting on a tunicle but this vesture is scarcely knowen at this day Answere The booke of ordeyning of ministers printed Anno 1559. and confirmed by parliament hath no such matter And therfore vnlesse hee can shewe his author for his tunicle let him weare the tunicle together with his foure elbowed iacket himselfe But admit some piece of apparell were omitted in deacons yet is the fault not great nor to bee ascribed to any but to those that commit the same Article 30 The bishops at the ordination of ministers do tell them the weight of their charges and what labour they ought to take yet most of them are neuer resident Answere If they labour not as they shoulde doe let them bee punished If they bee absent for lawfull causes and at times why are they more blamed then the skittish puritanes that notwithstanding their charge are like malecontent and mutinous persons still wandring vp and downe to places where they haue nought to doe rather to trouble the state then to edifie the Church and rather hinder others labours by spreading of false doctrine and nouelties then helpe by teaching faith and maners Article 31 The lawe woulde haue them giue themselues to their function yet many attend ciuill and worldly affaires Answere If ciuill and ecclesiasticall causes bee so repugnant as is pretended why doe ministers gouerne their families or colledges or what hath T. Cartw. to meddle with the charge of his hospitall a matter meere ciuill and wherein he hath done more good then in ecclesiasticall causes For he hath bestirred himselfe so that what by rewardes what by auailes of his hospitall and pinching those that are committed to his charge and what by buying and selling the man is growen fatte and rich Of his ministery wee see no fruit but contention and trouble Percase hee will say hee is no minister But why then doth hee meddle with the ministers office like to him are his followers men verie stirring and busie in all matters of state howsoeuer this man misliketh them therin Contrariwise for subiectes to execute the commaundementes of the prince and to see their ministerie also discharged is commendable and not onely allowable The lawes of God and the lande allowe it Wherefore then shoulde hee maliciously condemne that which hee cannot disprooue Article 32 Bishops only excommunicate and suspend yet by the booke of ordering ministers euery one is to administer the discipline of Christ And Christ hath giuen the keyes equally Answere The lawe is misreported and misinterpreted For the words are that ministers shoulde minister discipline as this Church hath receiued it and so they doe And by discipline is admonition publicke and priuate and preaching and executing the ordinaries sentence vnderstoode That euery minister by law shoulde excommunicate or suspend others equally cannot bee prooued the keyes were giuen to the Church yet euery one doth not vse them equally the priests of the lawe were all partakers of the priesthoode yet might not all doe all things All were not Iudges nor gouernours nor looked to all things But these fellowes would haue an Anabaptistical equallity brought in that such as haue no merite to mount higher may bring downe others lower make them equall to themselues Both the wordes and practise of the lawe make against the libeller besides all this it woulde bee infinitely inconuenient and absurde if such armes as the Church censures were put in euery cockebrayned fellowes handling and such odde fellowes as the puritanes are made gouernours of the Church equall with the best Article 33 The Bishops Chapplaynes and Doctors vse not priuate admonition in their Cures Answere Many things the libeller affirmeth and prooueth nothing So that it should seeme he taketh pleasure in talking and calumniating But suppose they did not folow the course of puritanes in priuate and parlour admonitions paraphrases is not the office of the minister publike not priuate must he as these puritanes do creepe into womens closets or must he put his feete vnder euery marchant mans table their shriue them such admonitions as the office of ministers and lawes require they do vse The course of puritanes in their priuate exercises and paraphrases they take neither to be commaunded by law nor to bee suffred in reason for the manifold abuses of it and much more credite were it for the puritanes if they had neuer begunne their table sermons nor secrete conference and catechizations of other mens wiues and daughters Article 34 The bishops admit not preachers to preach without licence and make vnpreaching ministers and ordeine ministers without Cure and preach out of Apocrypha against law Answere Neither doe they herein against lawe nor reason For albeit ministers haue by their ordination power to announce the worde by reading yet is it not fitte that euery one should expond it but such as haue learning that is knowen by long experience and must bee testified by writing And good it were that many that take vpon them to preach were turned backe to read For they marre and abuse many good texts of scripture fill the peoples eares with nouelties and want discretion to profit them either in faith or maners Secondly they make none vnpreaching ministers but giue euerie one licence to announce the worde by reading and priuate admonition albeit not by publique exposition Neyther if they shoulde make ministers such onely as can breake the worde aright and are answerable to Saint Paules rules should they finde many such among the conceited sort that preach not Gods word but their owne conceits Thirdly it is not vnfit nor against lawe that men learned should be made ministers though presently they haue no cures nor doth the booke of making ministers condemne it For albeit the word congregation bee vsed yet nameth it no speciall congregation Finally it is not vsuall for any to chuse textes out of the Apocryphall Scriptures yet if any do so the offence is not great seeing for maners they are to bee read and hauing confirmation of Canonicall scriptures are to be receiued That which he saith of bishops that they take away letters of orders vpon euery supposed misdemeanour is vntrue For neither doe they offer it nor may they doe it by lawe Article 35 Seldome doe bishops at the time of their consecration vse Coapes and neuer vse they pastorall staues yet both required by law Answere Neyther Coapes nor pastorall staues are by lawe enioyned to bee vsed The booke of ordering ministers printed Anno 1559. shall witnesse with mee that I say trueth yet in mine opinion it were not amisse to vse pastorall staues if for none other cause yet to beate such
Egerton seeme to haue had intelligence with Copinger one of Hackets prophets as for Wigginton it is apparant that he was a chiefe slirrer in that action 21 Being cōuented for diuers misdemeanors they refuse the ordinarie trials of lawe 22 In the Vniuersities by bringing in the studie of Ramus writinges a man ignorant in Logicke and artes and fantasticall in all actions they haue almost ouerthrowen all good learning by studying of naked comments all sound diuinitie 23 In liuing lewdly themselues Rescij in ministromach Sanderus de schismate Rosseus and by infamous libels disgracing the Ministerie they haue giuen aduantage to the enemie and brought religion into contempt 24 They are but made instruments by some persons to worke the spoile of the Church whereof they are like to haue small part 25 In all places where this discipline is setled they haue ouerthrowen the authoritie of the Magistrate the state of the Church and vniuersities 26 Nay by diuers strange positions they goe about to bring in diuers heresies 27 They haue in their lewde 1 In their new Communion booke paraphrase vpon the Creede taken out two Articles out of the Creede viz. that of Christes buriall and of his descending into hell and haue added a new Article of their discipline 28 They affirme that hatred as it is an attribute in God 2 Fenner Theolog lib. 1. is the essence of God and teach very badly of the essence and persons 29 Penrie holdeth that Christ Iesus is the worde preached 30 They doe generally beleeue that the worde read is but a dead letter and no ordinarie meanes to engender faith which is the opinion of the 3 Bozius in libr. de signis ecclesiae papistes 31 Martin doeth scoffe at the holy virgine Saint Mary and Saint Peter and calleth them Sir Peter and Sir Mary in scorne and maketh a scoffe both at gouernement and religion 32 In leauing the studie of fathers and ancient writers and schoole learning all the puritans are become verbal diuines without soundmatter 33 To prooue their deuises they haue offered great violence to the holy scriptures expounding them contrary both to ancient fathers and histories and common reason as namely their common places alledged out of the 18. of Matthew 1. Timothie 5. Romains 12.1 Corinthians 12. Ephesians 4. vpon the false interpretation of nine or ten places all their deuises doe stand 34 Themselues doe not agree either in the exposition of these places or in their rules concerning the presbyterie 35 Some interprete the wordes If thy brother offend against thee of priuate offences others of publike offences others of both 36 The Elders that are mentioned in the 14 of the Actes some expound Ministers of the word others churchaldermen 37 The wordes Dic Ecclesiae some expound of the Consistorie others of the Synode others of the conferences 38 Themselues confesse that they are not resolued in many pointes I haue set downe otherwhere infinite matters which they can neuer resolue 39 Themselues doe many wayes contrary to their discipline they condemne the reading of Apocrypha in the Church yet doe they allowe verball sermons wherein often times fall out strange doctrines and many vncharitable discourses which no man is so sencelesse I thinke as to preferre before the Apocryphall scriptures that are read in the Church They interprete Caluins Catechisme and other such like bookes which they cannot shewe to be canonicall 40 They teach that he that beareth not the Church is to be accounted a heathen and publican yet doe they not so accept him when the Synode iudgeth contrarie to the Consistorie 41 They say that euery Church hath equall right yet the parishes about Geneua haue no Consistories nor doctors nor execution of discipline but depend vpon them of the citie of Geneua 42 They say no man may enter the ministerie without lawfull calling yet haue Th. C. and Wat. Tr. and diuers of this sort here taken vpon them the ministerie without lawfull calling and intruded into others charges to the great disturbance of Gods Church 43 In Bishops and other ministers of this Church they condemne the mingling of matters ciuill and ecclesiasticall and account the same vnlawful yet doe none meddle with matters of state more then this faction yea diuers of them doe deale in base trades 44 Here they condemne ciuil honours in ecclesiastical persons yet is Beza one of the chiefe men both for reuenues and honor in the kingdome of Geneua and our puritanes receiue his letters like Apolloes Oracles 45 At Geneua and in all this newe gouernement lay men intrude into church gouernment and are made aldermen and Deacons 46 They condemne the authoritie of Bishops here yet doe they giue their consistories twise so large authoritie for here Bishops can doe nothing but according to lawe there as oft as it shall please the Consistorie without lawe or colour they may turne out all their Ministers and pastors to seeke pasture other where 47 Here they teach that Doctors and pastors are distinct officers yet at Geneua Beza is both pastor and doctor and others haue susteined both offices 48 All of them doe holde Fruitefull sermon that widowes and deacons are members of Christes bodie as they sticke not to auowe and yet in no churches haue they widowes nor ecclesiasticall deacons but onely certeine counterfet almesgatherers that are good for nothing but to stand with a boxe at the Church doore wherein the liuing and hope of many poore pastors in diuers places consisteth 49 In the disciplinarian kingdome the Ministers commonly liue in extreme contempt and pouertie so that fewe of worth take on them the calling which if order be not taken will be the ruine of religion 50 By the ordinances of Geneua onely the Ministers life in their visitations is looked vnto and no article set downe for enquirie of others conuersation so that it appeareth that this discipline is nothing but a deuise for the abasing and ouerthrowe and treading under feete of the Ministerie of the Gospell 51 There is no meanes giuen to the ministers to mainteine themselues much lesse their wiues and children awake therefore you my masters of the Church your enemies seeke your ruine 52 All matters wherein is breach of charitie the Consistories do take vpon them to order and to moderate rigorous dealing in lawe this toucheth your freehold my masters that studie the cōmon lawes 53 They take on them to moderate likewise all rigorous dealing in priuate contractes which concerneth all marchants and men of trade verie neerely 54 They take vpon them to apoint what rewardes shall be giuen to learning and how long they shall enioy them and yet you my masters of the Vniuersitie doe fauour these conceites which are the ruine of your selues and your succession 55 They giue the managing of Church goods into the hands of men of occupation and make the Ministers to depend on their deuotion a matter not to encourage but to discourage
directions Neither is the inquisition which we haue deriued from the pope but vsed of al nations contrariwise the inquisition of the cōsistorie is like to the Spanish inquisition the papal proceeding For as in the Spanish inquisition so in the consistorie a man is called knoweth no accuser and whether hee confesse or not hee is sure to abide the order of the consistorie and what they command the ciuill Iudge performeth And therefore if all must away whatsoeuer is borowed from the pope away must the consistorie goe and their excommunication of princes and their absolute tyrannie Quaere if Christ were before the bishops should answere Putcase Quaest 17. beeing demanded of his doctrine I spake openly c. Aske them that hearde me whether he should be committed as M. Bambridge M. Iohnson and other godly ministers This question touching Iohnson and Bambridge concerneth the ecclesiasticall state nothing at all Answere For their cause was heard and ended at Cambridge before the Vicechanceller and his assistants so that it should seeme to bee a case put besides the cause in handling But in the same wee may see that these fellowes meane no lesse to ouerthrow the state priuiledges and iurisdiction of the Vniuersities then of the bishops Marke it therefore you my masters of the Vniuersities These fellowes whom you foster in your bosomes meane to touch your freehold also neither can they conceale their malice against all men of learning To answere this absurd question I say that I cannot chuse but wonder that any shoulde bee so blasphemous and wicked as to compare Christ Iesus the sonne of God vnto Iohnson a factious companion and a wicked heretike Out of Cambridge hee was expulsed for his mutinous Sermon and other leude behauiour From thence he went to Middleborough a retrait of such kinde of fellowes There hee declined into Barrowisme wherein hee now continueth hauing augmented his opinions with many newe fancies of his owne Bambridge a man somewhat wiser then Iohnson yet neyther to be compared with Christ nor any verie discreete or modest Christian Christ neuer declaimed against the state of priests nor did hee spreade newe doctrines nor did he spurne against gouernours These haue done al these things and it is the cōmon practise of all such as bee of this sort Christ did not refuse to answere directly and confessed that he was the sonne of God These stand not vpon their innocencie but vpon tearmes of lawe Neyther doth the example of our Sauiour fit them For hee being asked of his doctrine in generall coulde not otherwise answere then in generall These refuse to answere in particular poyntes which he did neuer and therefore iustly were committed A matter iustifiable both by the lawes of God also the lawes ciuill canon and common If being to answere in the Starre Chamber or Chancerie vnto certaine articles they shoulde answere That they deliuered nothing but publikely and will the examiner to aske them that heard and saw they would bee sent to other places to aduise vpon the matter Further I say it will not fall out in proofe that those men which haue bene conuented before the high Commissioners in causes ecclesiastical are either godly or wise or ministers therefore false it is that he affirmeth them to bee godly ministers and very scandalous to the state whom he setteth forth as a state persecuting Christ Iesus whereas in deed these men by defacing the Church and the gouernours thereof by teaching of erronious doctrine and by raising of stirres about a new gouernment which was neuer heard of in Christs Church do shew themselues enemies of Christ of his Church and of his Gospel and therefore together with Iohnson of whom themselues are now ashamed to bee cast out of the Church vnlesse they shew more signes of amendment Quaere Putcase Quaest 18. if by the iudiciall lawes by the Court in Chauncerie or Starre Chamber any man be forced to sweare before hee knowe the cause at least in generall whereunto he is to take his oath Suppose a man should graunt so much Answere albeit the vse be not alwayes so what will he conclude That the high commissioners proceede contrarie to lawe His purpose is so to doe but his argument will not so conclude vnlesse he shewe that they doe not also declare in generall the summe of the matter to which euery one is to answere But that he cannot doe and therefore I returne him backe to his prompters to frame his case better and doe reiect him as alledging matters not concludent In the meane while let him vnderstand thus much that the proceeding of Ecclesiasticall courtes in exacting of othes is not onely confirmed by all lawes but also by the practise of Geneua the patriarchall sea of puritans Quaere whether Bishops be not bound to confirme children Putcase Quest 19. aswel as Ministers to marrie with a Ring And whether may not popish young men not being confirmed refuse the Communion He would conclude Answere that because Bishops neglect some part of their duetie it is lawfull for his consortes to breake all lawes but the sequele is naught That children are not confirmed the fault is in parents that bring them not of these seducers that preach against confirmation not in Bishops And therefore if any refuse to receiue the Communion it is no reason he shoulde receaue benefite by his owne negligence but rather be punished for both faultes In that he ioyneth popish young men together with fantasticall young Ministers which refuse to marrie with the Ring he doeth not amisse for they doe both consent in oppugning the state and therefore are both to be punished neither will the pleading of the Bishops negligence if any be serue either of them Quaere Putcase Quest 20. whether an Ecclesiasticall Iudge may punish Bristowe for writing that our Communion booke is an apish imitation of the Masse-booke seeing the statute giueth onely that authoritie to Iustices of peace and whether Bristowe deprauing the Communion booke may be depriued of all his spirituall promotions for his first offence c. Item whether the lawe doeth not fauour the puritan as much as the papist The case is absurdly put Answere for it supposeth matters vnprobable as that Bristowe should haue certein spiritual promotions in England had onely offended in speaking against the Communion booke whereas the man did wilfully flye out of his countrie for his mislike of the state and practised diuers treasons and for the same being apprehended committed to prison died there Onely this thing is herein commendable that puritans papistes are very fitly ioyned together in this case Both deny the supremacie alike both depraue the gouernmēt-alike both rayle against our Communion booke alike and therefore that all may be alike both deserue to be vsed alike To the question I answere That the lawe accepteth not of persons but whether Th. Cartwright or Penrie or Bristowe or Allen
for such men when Luna is praedominant in their heades 18 Quaere whether it be a matter tolerable and beseeming wise gouerners that clownes and men of occupatiō should determine matters of religion or that ideots should iudge of lawe and gouerne all matters ecclesiasticall and by what rule of diuinitie it may be surmised that an ignorant man being chosen an Elder shoulde sodenly be endued with new graces and as Th. Cartw. the great disciplinarian patriarke faith become a new man as if he were new perboyled in Peleus his tubbe 19 When the Consistorie consisteth of 13 good men and true whereof sixe looke one way and seuen another Quaere why the odde voyce should make the sentence of seuen to be the determination of the Church and whether this be not an odde discipline where one odde man maketh a determination to be called the Churches determination 20 Quaere by what lawe Doctors Pastors and Deacons make one corporation seeing in no place of scripture they are mentioned together nor by any authoritie or commission are linked together 21 Quaere by what authoritie the Ministers of forreine churches take on them to prescribe formes of discipline and new lawes vnto our Church seeing they teach that all churches haue equall power and whether this be not a foundation to a new popedome 22 Quaere whether all the errours of Barrowisme doe not folowe and may be concluded of Th. Cartw. Wat. Tr. and Dud. Fenners positions and whether this sort of men is fit to deale with those sectaries and ought not rather to be driuen to make a publike recantation of their foule opinions 23 Quaere in case a musterd seller or chandeller should be chosen a churchalderman and thought worthie to iudge of the highest matters of religion who should all that while furnish the common wealth with musterd and candels and whether that their sentences would not sauour ranke of musterd and tallowe and how many candlesellers or men of occupation they finde to haue bene present in Synodes of olde time at the debating of pointes of religion 24 Quaere whether the disciplinarians doe not flatly deny the principall pointes of her Maiesties supremacie and take from her power to ordeine rites and orders for the church to nominate Bishops to appoint Ecclesiasticall commissioners and to delegate learned men to heare the last appeale from the Ecclesiasticall courtes to call Synodes and other authoritie giuen to the prince by the lawes of England and endeuour to bring in forreine lawes and iurisdiction repugnant to the statutes of supremacie and her maiesties prerogatiue and the lawes and liberties both of the Church and all her maiesties subiectes 25 Quaere if the establishment of the consistoriall discipline in the Church of England would not ouerthrowe infinite statutes most of the Common lawes diuers courtes of Iustice the two Vniuersities and innes of court and finallie the whole state and whether the Vniuersities in places where this discipline is entred be not decayed and the state shaken notwithstanding that the power thereof by diuers lawes contrarie to the rules of discipline is abridged 26 Quaere how many sound diuines or learned men there are that haue bene bredde in the places where this discipline is receiued and whether they haue not parted the Church goods among themselues where they were masters as the soldiors parted Christes coate giuing some little portion backe againe of the whole least they should liue all together without religion 27 Quaere whether it be likelie for the vaine hope of a hundred poundes pention depending on the vncerteine pleasures of marchants men of occupation and husbandmen that yong men of towardnes will giue themselues to the studie of diuinitie and what braue youthes are made ministers within the disciplinarians iurisdiction 28 Quaere how the spoyles of the Church which these men haue made in all places where they rule are bestowed and what portion thereof is come to the maintenance of learned men or learning 29 Quaere what commodities her maiestie doth receiue now by renthes subsidies first fruites patronages lapses custodies of bishops temporalities and how much the same amounteth vnto likewise what seruices she hath now by the Ecclesiasticall state and their followers and whether shee should not loose both great reuenues and make many faithfull seruitors vnable to serue her if this inkepot discipline shoulde come in place and if any man say that the same should be bestowed vpon noblemen and knightes and gentlemen that should succeede in the place of others let inquire be made whether some puritane dame doe not spend in apparell more then the reuenues of diuers cathedral churches and whether it would fall out that the reuenues of the Church would bee wasted vainely which now mainetaine manie able men to doe the prince seruice 30 Quaere whether in all places where the factious disciplinarians haue set foote in this Church they haue not set the people against their pastors and deuided the people among themselues and hardened mens heartes and made them without naturall affection and lifted vp their followers in pride and vanitie and made the people farre worse then before and sought nothing but their owne profite and aduancement 31 Quaere whether it be not a dangerous point to this Church and state that we are so much vrged by some to imitate the course helde for reformation by them of Geneua and Scotland heretofore considering the dangerousnes of their plattes and the effectes that followed vpon them and the vnsounde diuinitie whereupon they are grounded 32 Quaere by what point of discipline they of Geneua expulsed their Bishop and liege Lorde and right Countie of Geneua and what reuenues of the Church they seased into their handes and what portion they allowed backe againe to the poore ministerie and whether it bee not capitall in that state to speake for the estate of Bishops which pointes cleared it will appeare what reason they had first at Geneua to inueigh and declaime against the state of Bishops Quaere whether the peremptorie dealings of the ministers of Geneua and some others adhearing vnto them and the greedie sacrilege of their abbettors and followers and the vtter subuersion of the ecclesiasticall state which this antischolasticall and fantasticall discipline doeth euery where worke haue not greatly hindered the reformation of religion in France and other places and is not still likely to hinder the same vnlesse the same be newly recocted and reformed 34 Quaere whether the disciplinarians doe not deliuer doctrine as dangerous to princes as Rosse Sanders Allen and other papistes namely concerning excommunication deposing and murdering of princes that withstand the religion and reformation which eache of them respectiuely desireth 35 Quaere whether 1 History of the Church of Scotland pag. 213. Knoxe saide truely of Caluin and certeine other Ministers then residing at Geneua and if hee reporte their doctrine truely whether they holde a sounde point of doctrine teaching That it is lawfull for