of diuision schisme slaughter and miserie then euer by the grace of God is likelie to be a mong vs. 3 And to deale plainely I can not see that the matter betwene vs is such that either they doe or can make a thorowe breach No matters to separate Gods children for euer betweene the children of God For what so euer is agreeing to holye scripture properlie essentially of our religion profession of the Church of England and what so euer is properlie naturallie belonging to the ministerie by the rule and description of holie Scripture maintained by the reuerend Fathers other Prelats of our Church standing for conformitie we the Ministers people who seeke reformation doe hold professe the same As namely the doctrine of faith of the Sacraments and that the booke of common prayer may bee vsed in the chiefe substance thereof and that the Minister of the word ought to preach c. Therfore in regarde of the maine grounds of religion of the ministerie seruice of God we are all one Nowe the thinges which we desire to be reformed they stande earnestlie to maintaine are but accessorie additamentes brought into the Church by humane constitution as the reading of Apocripha Priestly garmentes the crosse in Baptisme Sacramentall signification to Matrimony Confirmation Lordship ciuill iurisdiction in Bishops execution of Discipline by chauncellors cōmissaries and officialls then in other chief Prelates Deanes Prebends Archdeacons non-residence pluralities totquotts the bare reading ministerie and such like If all these or any of these be the holye plantes which God hath planted in his Church then haue we done ill to speak or write against them But if they bee such as being cleane taken away as we verely think the religion The things in controuersie taken a way the Church is whole entire and no hurt to the Church or Bishoppes to depart from them faith administration of Christ the true worship of God as it is now in the Church of England might vvould remaine vvhole entiere vvithout them then doubtles are vve all one according to Christ Iesus in those thinges vvhich in duetie conscience toward God vve ought of necessity to saluation to agree in one although the outwarde appendants make vs seeme to differ one frō another There be two brethren one vveareth a Babylonitish garment is attired in all thinges like vnto them vvhich inhabit the Easterne climate the other goeth in the good wholesome clothes that a Yeomen or citizen of England vsually doth both these being borne of one father in one countrie being of one language and house shal men say that they are not brethrē if they agree in all naturall thinges sauing that one of them hath gottē some new fashions And if the other desire his brother to goe after his owne cuntrie fashion are they straight vvaies enemies Consider I humblie beseech you most deare reuerend fathers brethren the foundatiō of these things for vvhich you stand and vveigh vvith your selues that the departing from these things will bee no hinderance to you nor to the church of God First you know that the holy Scriptures are sufficiēt to make the man of God perfect absolute vnto all good workes 2. Tim. 3. if we grant you whatsoeuer the Lord Christ hath granted in his holy written word what iniurie doe we offer to the church or to your ministerie This you knowe that necessity is laid vpon vs to preach the Ghospell 2. Cor. 9. and vvoe is vnto vs if we preach not the ghospell if we be suters that all the ministers shoulde doe this so avoide Gods curse doe we desire their hurt 2. Cor. 10. you know that Christs kingdome is spirituall if then these thinges which we desire vvere remooued bee carnall the weapons of the carnall man you shall leefe nothing to put off the earthlie carnal to keep onely that vvhich is spirituall You know the grace of our Lord Iesus Christ 2. Cor. 8.9 Philip. 2. that he being rich for your sakes became poore that ye thorow his pouertie might bee made rich yea hee made himselfe for our saluation of no reputatiō tooke on him the forme of a seruant c. Hee humbled himselfe became obedient to the death euen to the death of the crosse vvhat hurt I beseech you would it bee vnto you or to the Church if for his sake you did in some sort follow his example and hauing the same minde which hee had to let goe some of these outward things to maintaine peace to feede the flock of God for which he gaue his owne blood Math. 2. Christ by humbling himselfe became one with vs our Emmanuell And why shoulde these humaine accessories diuide vs his seruants members that we should not be one among our selues which so manifestly are one in him in faith in him in professing of his word in the worship of his name The Apostles forsooke all to follow Christ Mat. 9.27.28 and they followed him in the regeneration namely S. Paul made this choise with his own hands to minister to his necessities to make himfelf a seruant to all men Act. 20. 1. Cor. 9. thogh he were free frō al men so to leefe some parte of his right that he might make the Ghospell free I beseech you consider whether you haue done so and that if you did in some part follow him heerein as he followed Christ whether their would not be a most blessed ioyfull vnitie amongst Gods labourers and a more excellent merueilous freedome of the preaching of heauenly peace 4 If these arguments maye not yet make it manifest that wee are one or ought to striue to bee one there is yet one other argument vvhich is very demonstratiue cannot be denyed but that is not in man to frame Persecution persecution when it hath stripped vs out of all those humane deuises outward things and Gods rodde hath made vs equall and taught vs to bee spirituall then will it be knowne that we are all one I meane such as are not hypocrits nor false brethren that we are brethren and members one of another Christ onely the head Then shal we learne to say one to another Act and monuments pag. 1431. print 1576. * Now my deare brother for as much as I vnderstand that wee throughlie agree and wholy consent together in those thinges which are the groundes and substantiall points of our religion against the which the worlde so furiously rageth in these our dayes howsoeuer in times past in certaine by-matters circumstances of religion your wisedome my simplicitie I graunt hath a little iarred each of vs following the aboundance of his owne sense iudgement nowe I say be you assured that euen with my whole heart God is my witnesse in the bowelles of Christ I loue you in
author Deut. 12.2.3 First where he saieth Ye shall vtterlie destroy all the places wherein the nations which ye shall possesse serued their Gods vpon the hie mountaines and vpon the hils and vnder euerie greene tree Also ye shall ouerthrowe their altars and breake downe their pillers and burne their groues with fire and ye shal hew downe the grauen images of their Gods and abolish their names out of that place ye shall not so doe vnto the Lorde your God According to this precept we freelie and thankfully acknowledge and praise God that her Maiestie hath abolished the verie face of idolatry verie few Kings of Iudah came so far in reformation of Religion Yet doe we intreat our reuerend Fathers we be not held for rebels and vnthankfull persons troublers of the state if finding some few things in our ministrie that we are afeard to doe for displeasing God wee humblie craue either reformation or toleration For verelie wee are enforced so to doe by this Scripture for if here we be commaunded to abolish the verie names of the idoles and not to doe so to the Lorde that is to say not to worship God insuch manner when wee finde that the surplice is part of the character of the popish Priesthood Act monumentes pag. 853. 501. by which and in which they worship their idols as in which they worship their maner of degrading And that the crosse in Baptisme hath ascribed vnto it by mans authority 1. Cor. 14.40 the sacramentall signification of Baptisme as the confessing of of the faith of Christ crucified c. which is more then the Church hath authoritie to doe whose limitation is set to make lawes no further then order comelines And that in reading of Apocrypha Scriptures wee should reade vntruthes and errours for instruction of maners contrariant to his holy canon We are very much afeard that we retaine the name and memoriall of idoll seruice and that we doe so to God in his worship as idolaters haue done to his dishonour vnto their idoles And therefore wee dare not do these things for displeasing of God although we desire hartely in all things to satisfie and content our superiours And heere vnto we find our selues as we verily think greatlie pressed and vrged beecause God saieth vnto vs Esay 30.22 Yee shall pollute the couering of the images of siluer and the rich ornament of thine images of golde and cast them away as a menstruous cloath thou shalt say vnto it get thee hence And againe 1. Thes 5.12 Iud. vers 23. Marc. 11.16 Math. 21. Abstaine from all appearance of euill And againe Hate euen the garment spotted by the flesh And Christ himself was so precise that he would not suffer that any man shoulde carie a vessell thorow the Temple Therfore we are touched in conscience that in our ministerie we should not do any thing resembling the idolatrous sinagogue or to haue the least fellowship or mark of their vngodly waies How be it we haue not preached nor inueighed against neither in any sort depraued the booke yea if wee had not bene to neerlie pressed vpon for the doeing of them so as our suffering and wincking at them vvould haue sufficed to declare our loue of the Churches peace I verilie thinke they would not haue come into so open question The next thing we seeme to falt in is the refusall to subscribe absolutely Of subscription to the two last articles Our innocencie before God our obedience to her Maiestie and vpright following of his holy Canon can not appeare vnlesse I open somewhat more plainlie what these two articles containe The first of the tvvo which is the second of the subscription comprehendeth the vvhole booke of common prayer and of ordering of Bishops Priests and Deacons so that we must by our hand writing auoutch that euerie rubrick clause sentence in these bookes are wholie and perfectly agreeing to holie Scripture and in no one rubrick or clause contrarie to the same and secondlie to promise to vse the forme none other Then in the third article we are bound to approue all the articles made by the Bishoppes in the cōuocation holden Anno 1562. which containe not onlie matters of doctrine but also of order and discipline wherein there be 22 homilies appointed to bee red in the Church that by our hande wee should acknowledge that these and euerie of these be agreeable to God How farre the godlie Ministers are conformable The difference betweene the reuerend Fathers and vs heerein is this First that we doe willinglie vse the booke of common prayer and no other forme vnlesse sometime vpon extraordinarie occasion by publicke authoritie some other praier be assigned vs onelie we leaue out some few things or perauenture explaine some one clause Secondly we professe our selues to enioy our ministrie by no other order but by order of that book which is the booke of ordering Bishops c. Thirdlie we subscribe willinglie to the book of Articles according to the statute 13 in that behalfe prouided namelie to those Articles which onlie concerne the confession of the true faith the doctrine of sacramentes as that statute expresly commaundeth and limiteth Now finding in examining of these bookes many things doubtfull in our consciences we dare not promise or subscribe further thē according to these words And therefore for this cause wee exhibited an humble petition to the reuerend assembly of the Cōuocation holden Anno 1585. with our reasons why we refused to subscribe in such ample maner as they required This beeing that which wee haue done and stood in it remaineth to be examined whether heerein we haue broken this holye Canon of our Church If wee subscribe wee breake the Canon of holy scripture I will therefore shew some two or three instances whereby it shall appeare that if wee had subscribed wee had done contrarie to this holie Canon of Gods written worde wherein I will bee as sparing as I can because I would by no meanes vtter any thing which might tende to the deprauing of the said bookes but onlie as necessitie constraineth to make it appeare that by this subscription we are compelled to doe that which is contrarie to the Scripture of God and which we find not to be the meaning of the Law in commanding the vse of these bookes neither of the authors of the bookes in penning of the same And first wee should subscribe that it is not contrarie to the word of God to read in the Church vnder the name of holie Scripture such bookes as namelie the Apocrypha which are not holy Scripture and such chapters as containe matter directly contrarie to the holie Scripture For in the booke of common prayer in the rubrick next after the order for the reading of the Psalmes there bee these words The order how the rest of holy Scripture beside the Psalter is appointed to bee red Which being the direction
for all lessons and chapters vpon all daies in the yeare which are to bee red in the Church by that booke doth appoynt diuers Apocrypha books as Tobith Iudith Wisedom Ecclesiasticus c. In the 26 of August the storie of Susanna of Bell and the Dragon are appointed to be red vnder the name of the thirteene and fourteene chapters of Daniell In prolog in Daniel which Hierom thursteth thorow with a spit as no part of Daniels writings and calleth Bell and the Dragon fables We think it greatlie against this holie Canon that fables shoulde bee red vnder the name of holy Scriptures which saieth Cast away prophane and olde wiues fables 1. Tim. 4.7 Math 28.20 and teach them to obserue whatsoeuer I commaund In the 4 of October there is appointed to be red the 12 of Tobie wherein the 15 verse the Angell sayeth I am Raphaelone of the seuen holie Angells which present the prayers of the Saintes which we take to be contrarie to the Canon which saieth Wee haue an aduocate with the Father Iesus Christ the iust And againe There is one God and one Mediator betweene God and man 1. Ioh. 2.1 1. Tim. 2.5 the man Iesus Christ. In the 17 and 18 daies of Nouember are appointed to bee red the 46 and 48 of Ecclus where the one maketh Samuell to prophesie after his death contrarie to Reuclat 14.13 which saieth that the Dead rest from their labours and the other interpret the Prophet Malachie cap. 4. ver 5. of Eliah himselfe contrary to the Scripture which expoundeth of Iohn Baptist as Math. 11.14 and Luke 1.17 Secondlie this Canon of holy scripture sheweth vs that it is proper to the Sacraments of Baptisme and the Lordes Supper to bee signes certifying of the fauour of God instruments whereby wee receaue power and strength against Sathan Sinne c. And to represent the spirituall vnion betwixte Christ and his Church for it saieth By one spirit all we are baptized into one bodie 1. Cor. 12.13 Gal. 3 27. 1. Cor. 10.16 c. All yee that are baptized into Christ haue put on Christ. The cupe of blessing which wee blesse is it not the communion of the bloode of Christ c. Whereby it appeareth that these two are seales of the couenant which is in Christ wherein all those things are contained Againe hee that ordained them for this purpose is God who only can giue signes of his owne good will and couenant as it is written 1. Cor. 2.11 The thinges of God knoweth no man but the spirit of God Therefore the Apostle when there was disorder about the Lords supper did reduce them to Gods institution 1. Cor. 11 23. shewing that he deliuered to theÌ„ no other but that which he receaued Thereby inferring that the institution of the Sacrament was of God therefore he durst not adde vnto it neyther yet haue imposed it vpon them but that he receaued it of the Lord. Therefore when the booke of common prayer doth affirme That confirmation is ministred to them that be Baptized In the Rubrik before confirmation that by imposition of handes and prayer they may receiue strength and defence against all temptations to sinne c. And that after the example of the holie Apostles In the later prayer of confirmation they lay their handes vpon them to certifie them by this signe of Gods fauour and gracious goodnes toward them And that Matrimonie signifieth vnto vs the mysticall vnion that is beeâ—wixt Christ and his Church Seeing that by these tearmes In the first ex hortatiou of matrimony there is ascribed to imposition of handes and matrimony to bee signes and seales of the couenant which is proper to the Sacraments and that no man can make anie signe of such a mysticall and Sacramentall nature to signifie Gods good will vnlesse he haue authoritie from God wee therefore conclude that if we should subscribe we should allow that which is contrary to Gods word Vnlesse they can shew that the Church or anie man hath power to make such signes or that God hath ordained these to that end and that the Apostles shewed such example which we verilie think they will neuer doe Againe the Canon of holie scripture teacheth that there ar diuersities of ministeries but one Lord. 1. Cor. 12.5 And that God hath set in his Church first Apostles then Prophets c. 28 Teaching thereby that as Christ onelie is heade of the Church so is he Lord ouer all the Ministeries thereof and that all kind of Ministeries are by his institutioÌ„ euen ordained of God and so consequentlie haue their description in Gods word Wherefore it is said els where He gaue some to be Apostles some Prophets some Euangelists Eph. 4.11.12 some Pastours and Teachers for the gathering togeather of the Saintes for the worke of the ministerie c. Now in the booke of orders there is an office of ministery called the Deacon whose description is not to bee founde in Gods booke namelie consisting in helping the Priest in diuine seruice especially when he ministreth the holie communiion in reading holie Scriptures and homilies in the congregation instructing the youth in the Catechisme in Baptising and Preaching if he be admitted thereunto by the Bishop but he must not administer the Lords supper or Discipline but after a yeare he is admitted to the order of priesthood Seeing that this kinde of ministerie hath no resemblance with the office of the Deacon Act. 6. or 1. Tim. 3. neither anie other office described or instituted by God in al the new Testament namely that he should doe all things sauing ministring the Lordes Supper Discipline or that he might Preach and Baptise and not be of the order of Priesthoode as they call it Wee therefore think that in subscribing hearevnto we should offend the holie Canon of Scripture allow that which is contrarie to the same by our subscription There bee manie other which some of vs Ministeers of Kent deliuered to the Reuerend Archbishoppe of Canturburie as our doubts which for breuities sake I omitt beecause my purpose is not heerein to dispute or to open other mens faults but onlie by two or three instances to make manifest that wee did not break this holy canon of our Church For if as they say In our doeings that will of God is to be followed which we haue expressie declared vnto vs in the worde of God theÌ„ may we not subscribe to these two articles wherein manie thinges by our subscription should be allowed not to be contrarie to the word of God which are indeede contrarie to the same Now our third fault is that we did seeke by supplicatioÌ„ to the reuerend assemblie of the conuocation house Of suiug for reformation by petition of the Lords of her Maiesties most honourable priuie counsel and to the high Court of Parliament and by diuers publike writinges partlie apologeticall partly supplicatorie
enlarged it became daungerous both in the Vniversitie and countrie to reproue either of these the people were become conuenticlers if they met together to sing a Psalme or to talk of Gods word And there was not a better way to maintaine an euill cause or to bring any honest man out of fauour then to shew thy selfe an enemie to Puritances and to entitle him whom thou wouldest disgrace with the name of a Puritane Yet let vs see whether this holie Canon of Scripture will not beare vs out to preach speake against these kindes of Prelates or to vse such kind of exercises First the Prophetes call them blind watchmen Esa 56.10.11 dumbe dogges and greedie dogges which can neuer haue inough They cry out vpon them say O idoll sheapheard that leaueth the flocke Zac. 11.17 the sweard shal be vpon his righte arme and vpon his right eye Woe vnto the sheapheardes which feed themselues should not the sheapheardes feed the flockes Ezech. 34.2 And Christ saieth of them Math. 15.14 They be the blind leaders of the blind And the Apostles cal vpon them earnestly saying Take heed vnto your selues to all the flocke whereof the holy Ghost hath made you ouerseers Act. 20.28 to feed the Church of God which he hath purchased with his owne blood And againe Feede the flocke of God which dependeth vpon you 1. Pet. 5.2 c. If wee speake after this Canon of the Prophets Christ the Apostles are wee troublers of the state or are not they who in their actions do contrarie to the reueiled will of God in his word And whē the same holy Scripture exhorteth men and weomen commandeth them to talke of Gods worde in their houses and when they walke in the way and that the same shoulde dwell plentifullie in vs Deut. 6.7 Colos 3.16 in all wisedome teaching admonishing our selues in Psalmes and Hymnes spirituall songs shall honest men and weomē be therefore called Puritans their godlie Christian meetings bee tearmed conuenticles And if Gods spirit say vnto vs Heb 10 20. Consider one another and prouoke vnto loue good works not for saking the fellowship we haue among our selues as the maner of some is but let vs exhort one another c. Shall honest Christians bee reproached for endeuouring the same And if they admonish anie neighbour for swearing or anie other disorder or call them to heare a Sermon are they by and by vile Puritanes I hope all wise and godlie Christians examining these things aright and waying them with the equall ballaunce of Gods sanctuarie wil conclude with me that in al these thinges especiallie in regarde of the matter of our cause howsoeuer perauenture we cannot be or haue not bene all of vs at all times perfectlie wise in the maner of doing wee haue not broken the principall Canon of our Church but faithfullie laboured to square our actiones after the expresse rule of Gods holy worde and therefore falsly and iniuriously called Puritanes Precisians and troublers of the state Cap. III. That the Ministers and people who haue disired reformation in some Church matters haue therein followed the Christian lavves and godlie proceedinges of the Ecclesiasticall estate THAT some fevv should differ from so many reuerend learned and godlie Fathers of the Church it is and hath bene alvvaies in the opinion of naturall men Men iudge by the outwarde shew a very great preiudice and the authority of the greater part ouersvvaieth the lesser sometime the better For men most commonlie iudge by outwarde appearance And therfore Christ him self being void of outward beautie forme Isai 5.3.2 was despised and reiected of men and it was thought a goodlie mightie reason against his doctrine when they coulde say Doth any of the Rulers or of the Pharises beleeue in him How be it in our Ecclesiasticall state there is matter of great consideration that the one side shoulde conster all thinges that were done at the first with great charitie and Christian pietie the other not to bee so straight as to iustifie euerie particuler The Queenes Maiestie God saue her blesse her comming to her Crowne The most Christian magnanimity of Queene Elizabeth in a troublesome and dangerous time when feare seemed to be on all sides her owne subiectes for the most part male contentes and the mightie Potentates all enemies round about her it shewed doubtlesse the wonderfull work of God most Christian royall magnanimitie in her Maiestie especiallie being a tender branch a maiden Queene that she aduentured to goe so far in reformation of religion in setting forth of the puritie of the Ghospell Wee must thinke also that those few godlie learned men who considered examined and penned the bookes not to haue bene alone without some men of greate learning and countenance which woulde sway against trueth as much as might be therefore no doubt verie wislie for the time they did so carrie the matter that the moste waightie part of that they did is without all exception some thinges may haue a verie good interpretation that which is otherwise perauenture was not espied as in a more peaceable time at more leasure and with greater aduise might haue bene And verelie to speak my conscience It is the singular mercie of God that our Church is so well reformed I take it to bee the singular mercie of God that it happened so well and that the books be so pure as they are the doctrine of faith so fullie and so sincerely declared the order of Gods worshipe so free from idolatrie the ministerie so neerelie framed to the Apostolicall times so that euery good Christiā honest subiect hath very great cause highlie to praise God for such exceeding good libertie and to pray continuallie for her Maiesties moste happie preseruation and to be thankfull to those reuerend men who did so wiselie faithfullie discharge their duetie These things being thus at the beginning the Apologetical writings of verie faithfull and learned men in explaning the Christian purpose of our Church and the statutes articles Canons iniunctiōs seemed to aime at this marke That in peace quietnes wee might not onelie enioy that which was first established but also come the neerest that might be to the pure fountaine of Gods word It doth seeme vnto me that either all these thinges which wee desire or the most needfull to bee reformed had bene long ere this amended if the cōmon enemie of mankinde who enuieth that we should haue any thing so well as we haue had not cast in a block of ciuill debate amongst vs. And I maruell not at it seing so many Papists prophane persons did vse all stratagematicall insinuations to kindle the fire and to nourish it being kindled that if God had not moderated the hote furie immoderate stiffenes of some men to maintaine that they had begunne doubtlesse it
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
THE PLEA OF THE INNOCENT Wherein is auerred That the Ministers people falslie termed Puritanes are iniuriouslie slaundered for enemies or troublers of the State Published for the common good of the Church and common wealth of this Realme of England AS A COVNTERMVRE Against all Sycophantising Papsts Statising Priestes Neutralising Atheistes and Satanising scorners of all godlinesse trueth and honestie Written By Iosias Nichols a faithfull Minister of the Ghospell of Christ and an humble seruaunt of the English Church Micah 7. vers 8.9 Reioyce not against me O mine enemie though I fall I shall rise when I shall sit in darknes the Lord shall be a light vnto mee I will beare the wrath of the Lorde because I haue sinned against him vntill he pleade my cause and execute iudgement for me he will bring me forth to the light and I shall see his righteousnes 1602. The contentes of this Booke Chapter 1. Wherein is shewed 1 They bee not Puritanes in deede who nowe in Englande are so called Pag. 1. 2 That name is verie fit and proper for all Papistes pag. 4. 3 What are the causes that some of her Maiesties moste faithfull and obedient subiectes are termed Puritanes pag. 5. c. 4 The true state of their cause pag. 12. Capit. 2. Wherein is declared 1 That the Ministers and people which haue desâ—â—d sought reformation of some thinge in the Ecclesiasticall state of this lande are warranted in their doâ—ings by the principall rule and Canon of our Church namelie the holy scriptures pag. 13. 14. c. 2 Martine Marprelate the Brownistes Hacket stirred vp by Satan to hinder their good cause pag. 32. 33. 34. 3 Preaching against Non residentes and the vnpreaching ministerie and all the exercises of the people aggree to holy Scrip. Pag. 35. Cap. 3. That the Ministers and people who haue desired reformation in some church matters haue therein followed the Christian lawes and godlie proceedings of the ecclesiasticall state Pag. 38. 39. c. Chapter 4. Wherein is prooued 1 That it can not bee that the Ministers and people desiring reformation should bee enemies to the state pag. 58. 2 They can not but vnfainedlie loue the Queenes most gracious Maiestie Pag. 60. 3 They doe heartilie reuerence and thankefullie obserue the Lordes of her most honorable priuie Counsell Pag. 65. 4 They reioyce to liue vnder the coÌ„mon lawes and ciuill coÌ„munitie of this Realme Pag. 69. 5 And in all their doeing maintaine the faith and promote the good proceedinge of the state of the Church Pag. 71. 72. c. Chap. 5. This teacheth that the Reuerende Bishoppes and other Prelates of the Church of Englande standing for conformitie such as indeede vnfainedlie doe fauor the present state of the Church and doe faithfully holde and beleeue the true religion and faith of Christ maintayned by publicke authoritie among vs are one and the same with the godlie Ministers and people which desire reformation of some thinges in the Ecclesiasticall state 1 Beeause they doe disagree in some things yet be faithfull brethren Pag. 83. 2 This life affoordeth not absolute and vnchaungeable vnitie Pag. 85. 3 They agree in all substantiall pointes of our Church as it aggreeth with holy Scripture Pag. 90. 4 God by persecution can make them in deed to appeare to be one Pag. 95. Cap 6. Wherein is plainely opened That there can no good reason be shewed that the godlie Ministers seekeing reformation are enemies to the present state 1 Because their consciences is cleare in Gods sight Pag. 99. 2 They defende no euill actions in them selues Pag. 100. 3 They can not bee charged with the faultes of straungers Anabaptistes foolish Martine or of frantick Hacket Pag. 102. 4 Nor with vnthankefull obscuring of Gods mercie for their fansies c. Nor with innouation or schisme Pag. 113. c. 5 They can not bee charged with anie thinge againste her Maiesties Person Crowne or Dignitie Pag. 132. 6 Or that they are againste all Superioritie in Ministers or the true power and honour of the ministerie Pag. 140 Cap. 7. Wherein is proued that the Ministers seeking reformation falsely called Puritanes are not in any sort to bee compared to Papistes in euill much lesse to bee equalized with traitors Seminarie priestes or Iesuites 1 By their contradictorie doctrine Pag. 145. 2 By their contrarie actes doeings Pag. 149. Cap. 8. The Ministers vvhich desire reformation in some thinges of our Church matters can not feare but euer loue her Maiestie and all the godlie wise Magistrates vnder her But the Papistes cleane contrarie Pag. 151.152 c. Cap. 9. Wherein is plainelie shewed 1 That it is most profitable to the present state and gouernement and greatlie for her Maiesties safetie to heare the petitions of the godlie Ministers seeking reformation and to tolerate them in their ministerie Pag. 162. c. 2 To harken to Papistes and to tolerate them is most exceeding daungerous and pernicious Pag. 170.171 c. Cap. 10. Wherein is demonstrated 1 That the vnpreaching Ministrie Non-residencie and subscription are troublers of the state Pag. 184.185 c. 2 They are breeders of Atheisme and Poperie and so ouerthrowers of the whole lande if their be no remedie in time Pag. 212. c. 3 At which the Atheistes laugh to their own confusion Pag. 208. c. Cap. 11. Wherein is discried that neither the reuerend Fathers and learned Prelates standing for conformitie neither the godlie Ministers desiring reformation are the onelie and proper causes of these troublesome dissensions and euils following the same But their are some other thinges more specially to be looked into which may and ought to induce both parties vnto peace and to ioyne louinglie in the building of Gods house and that all English people doe humble themselues by prayer vnto God and carefullie conforme them selues to the Ghospell of Christ Pag. 224.225 c. God saue our most gratious and Christian Queene ELIZABETH To all the Reverend Fathers the Bishops of this lande to all the godly learned Ministers of Iesus Christ to all the true and faithful favourers of the holie faith and religion now publikelie professed and maintayned in Englande IOSIAS NICHOLS the least of the least of all Gods Saintes wisheth all grace peace and ioye in beleeuing A Good name sayeth Salomon is to be chosen aboue greate riches Prou. 22.1 and louing fauour is aboue siluer aboue gold Which then is most excellent when it is founde in the feare of God A good report namely of a minister is a precius thing and our light shineth to the glorie and praise of God But the name of a Minister is yet of more regarde by whose standing and falling many are drawne and the reproach of such men reacheth nerest to the heauens and God is most dishonoured by their dishonour for he hath said I vvill be sanctified in theÌ„ that come neere me Leuit. 10.3 and before all the people
therein contayned to bee agreeable to God When in the visitations and publike meetinges the Ministers were called to subscribe they offered very freely and willingly to subscribe the first article of her Maiesties most lawfull authoritie And for the other two they refused to doe anye further thē by law they were bound name lie according to the statute made for that purpose anno 13. Herevpon manie in diuers Shires were suspended from the execution of their Ministerie and some depriued And great diuision arose in the Church the one suing for reformation and to be eased of such burdens and the other vrging verie straightly the former things punishing such as woulde not be conformable Then came there forth a newe cloude of writing and mennes affections waxing vvhote drawing to the worse it was a verye common name to all these Ministers to be called Puritanes As men which made conscience of many things which the reuerend Fathers and many learned men affirmed to be lawfull In all this time there was much preaching in the Vniuersities aboute nonresidents and vnpreaching ministers and there should you see a plain diuision one sorte called youths and the other sorte which tooke not such libertie were called Precisians And this is growne both in the Vniuersitie in the countrie town and citie that who so feareth an oth or is an ordinary resorter to sermons earnest against excesse ryot poperie or any disorder they are called in the vniuersitie precisians and in other places Puritans 4 And thus as faithfully as I can I haue shewed how this name came vp and whereupon honest godly men haue beene and ar called puritans or precisians here it foloweth to bee considered out these thinges what is their offence and the state of their cause For fower thinges men are called puritanes which may be referred to foure heads 1 scruple in the vse of certaine ceremonies 2 scruple in subscribing beyond the state 3 seeking for reformation of some ceremonies and of some parte of the ecclesiasticall discipline 4 the people do heare sermons talke of the Scriptures singe Psalmes together in priuate houses c. Nowe whether for these causes they be iustlie called puritans troublers of the state c. it remaineth to be examined and discussed For the plaine opening whereof I will first shewe such honest reasons as make for their lawfull excuse proouing manifestlie that they are to be holden as good and faithfull subiectes honest Christians and godlie ministers Secondlie I will open the vanitie of the principall imputations which are vrged against them and thirdlie propound some other such considerations as are necessarilie annexed to both Cap. 2. Wherein is declared 1. That the ministers people which haue desired and sought for reformation of some things in the ecclesiastical state of this land are warranted in their doings by the principall rule and Canon of our Church namely the holy Scriptures 2. Martin Marprelate the Brownistes Hacket stirred vp by Satan to hinder their good cause 3. Preaching against nonresidence and vnpreaching ministers and all the Christian exercises of the people agreeth to the holie Scriptures THe greatest glorie of the militant church is the presence of God Gods presēce the glory of the Church and if GOD forsake them their glorie is departed therefore when hee honoureth his Church he saieth This is my rest for euer here will I dwell Psal 132.14 And this is the glorious renowne of Gods people The Lorde his God is with him and the ioyfull shout of a King is among them Num. 24.21 Cap. 52.7 For which cause as saieth the Prophet Esay The feete of his messen gers bee beautifull vpon the mountaines when they preach these glade tyding saying to the Church Thy God raigneth And there indeede God raigneth where his worde beareth the preheminence For his worde is his Scepter and the rodde of his mouth And this is the great priuiledge of his Church Rom. 3.2 Psal 147 19. that to them be committed the oracles of God He sheweth his worde vnto Iacob his statutes and his iudgmentes vnto Israell hee hath not dealt so with euerie nation c. Heere is my ioy and the precious comfort of all Gods children in this land Queene Elizabeth the ioye of the godlie that the Lord our mercifull and louing God of his rich grace and free fauour hath giuen vs such a vertuous and religious Princes who beeing stirred vp by his spirit and guided by his holie hande in the midst of so many enemies and thorow so many wonderfull daugers hath cheerefullie bouldly and with the Maiestie of the Lordes annoynted proclaimed Gods trueth and aduauncing Gods holye Testamēt hath banished the beggarlie rudiments of this world the traditions and vnwritten falshoodes of men and as a true faithfull Noursemother hath fostered his Church nowe these three fourtie yeares in great plentie and peace vnder his blessed presence and glorious protection So that our enemies beeing Iudges it must needes be confessed that God is with vs of a trueth Therefore as it becommeth the true people and Congregation of GOD the Church of England humblie submitting it selfe to his lawe doth meekelie and constantlie confesse that It is not lawfull for the Church to ordaine any thing that is contrarie to Gods written worde Artic. 20. And for this cause they describe the visible Church of Christ to be A Congregation of faithfull men in the which the pure word of God is preached dutifully trulie affirme Artic. 19. that In our doings that the will of God is to be followed which we haue expreslie declared vnto vs in the worde of God Artic. 17. Now my deare brethren and fathers if I shall shewe that the things we haue done doe answer to his holy Canon of Gods written worde The godlie Ministers guided by the Canon of holy scripture I hope it shall appeare that wee haue not bene against the Church but for the Church And first for the ceremonies they are reputed verie small things and therefore we ought not to trouble the church about them Consider therefore with me Of ceremonies I beseech you that as a verie small thing troubleth the eye of a mans body so is the conscience and faith of a true Christian and especiallie of a faithfull Minister Exod. 10.26 Therefore Moses when he was in greatest danger of life woulde not yeeld that one hoofe should be left behind of that which God had commanded to goe out of Egypt Dan. 6 10. And Daniel when he knew that there was a lawe sealed against him of present death yet would hee not shut his window or leaue of praying to God anye one time of thrise in the day to saue his life Gal. 2.3.4.5 And the Apostle Paule in a matter of Christian libertie woulde not giue place by subiection for the space of one hower And of this precisenes god himself is the
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
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
and supreame dignitie of the. Prince If our state in the orderinge of Ministers ordaine them to preach are we enemies if we would haue none tolerated but such as can and will preach if our state say the absence of the Pastor from his flock is a pernicious thing in it selfe are we disturbers of the peace if we desire such pernitious thinges to bee abolished altogether And if wee finde that the power to commaunde Ministers and to direct orders of the Church commeth from the statutes of the land made in her Maiesties gracious raigne namelie that they commaund a kinde of subscription giuing authoritie to the Bishoppes and Ordinaries to depriue and keepe out men from Ecclesiasticall promotions who will not so subscribe shall we bee enemies to the state if offering so subscribe according to the statute we humblie craue to be free so farre as the lawes statutes doe free vs And that the reuerend Bishops content themselues with that power which her Maiestie the lawes of the Realme doe giue vnto them If we submitte our selues to that subscription which the lawe commandeth are we disobedient and enemies If we meeklie beseech them not to bee molested for such a subscription as the law and statute doth not commaunde And if the Ecclesiasticall state call vs vnto sermons to sing Psalmes reuerentlie in the feare of God to common about the word of God alas are we Puritanes and vile Precisians conuenticlers schismatikes wicked people if we doe the same I desire therefore all the reuerend Fathers and all other good Christian subiectes to consider of our cause as it is and to take pittie vpon vs and to vse vs as the truth of our cause requireth let them not spare if in deed they find any of vs trulie schismaticall a trobler of the church and an enemie to the state 6 Lastlie let it be examined what hath bin our doings and proceedings from the first great storme that rose against vs The cariage of the Ministers people verie dutifull and peaceable which was about the 10 yeare of her Maiesties raigne when the Papistes begann to aduaunce themselues in their treacherous platformes and euer since that tyme wee haue had more or lesse at one time or another some tryales and namelie verie great was that of subscription and since that time a great while together was there euer any of vs that went about anye treacherous practise had we intelligence with anye other nation against her Maiestie or the state Was not all our doings by humble supplications honest Christian Apologeticall writing and by lowlie and earnest suing and intreating by our friends Neuer did wee iustifie any man neither yet doe if either by word or writing he pas the bonds of comely modestie and not with a meek and quiet spirit constantlie perseuer in following of this good cause And I my selfe should bee right sorie if vnwittinglie I shoulde in this treatise let fall any thing which might be an vniust and vncharitable disgrace to any mans person which vnfainedlie fauour the present state and gouernement And that I may end this chapt with words of peace I meeklie humblie desire the reuerend Fathers and all other good men to iudge whether wee haue not done as good Ministers and Christian subiectes ought to doe when we haue quietlie borne such punishments as haue bene inflicted vpon vs till by great sure and tract of tyme we haue respit or deliueraunce And diuers honest men haue changed their dwellings from vnder vnable and vnpreaching Ministers because they and their families found not that comforte which they did in other places that by this meanes with great losse they might cut a way occasion from them which desired to count them disquiet persons and troublers of the Church And if we be called Puritans for suing to the honourable house of Parliament or the Lords of her Maiesties Councill for any case of our greeuances then may all men of all sortes bee so accounted Let them yeeld vs the libertie of Christians grant vs that freedome which other subiectes haue and there will be but little matter left to make any good ground whereby we should bee called or reputed troublers or enemies to the State Cap. 5. This teacheth that the renowned Fathers and other Prelates of the Church of England standing for conformitie such as vnfainedlie doe fauour the present estate of the Church and doe faithfullie hold and beleeue the true religion and faith of Christ maintained by publike authoritie among vs are one and the same with the godlie Ministers people who desire reformation of some things in the Ecclesiasticall state 1. Because they may disagree in some things and yet be faithfull brethrē 2. This life afoordeth not absolute vnchangeable vnitie 3. They agree in all substantiall pointes of our Church as it agreeth with holie Scripture 4. God by persecution can make them indeed to appeare to be one THIS argument seemeth to bee a strange paradoxe a matter not to be beleeued or hoped for if we remember how greatlie mens affections haue bene alienated and their countenances estranged and now more then euer 1. How be it it is also a false position to say Faithfull brethren may disagree that hote discord should not light sometime betweene friends Who more neerlie ioyned in christian faith and loue then Paule and Barnabas Act. 15 37.3◠and I thinke no man will aduenture to say that they were not alwaies of one faith and loue in Christ Iesus and in their ioynt laboures to further the Ghospell yet fell there out an hotte contention betweene them where neither yeelding to other they separated one from another Yet to declare their vnseparable vnitie Saint Paule doeth giue honourable testimonie of Barnabas 2. Cor. 9 6. Gal. 2.9 concerning their vnited office and laboure in the Ghospell So doe I finde that all our best learned writers doe prooue the vnion of all the reformed Churches although in some things there be happelie some difference betweene them And namelie in this presēt cause I remember Maister D. Fulk hath these words Also the contention of those whome hee calleth Puritanes in Englande is not so great nor about so great matters that anye such deuision is to bee feared which might cause disolation of the kingdom In his reten again Bristow mot 47 in 50. deman Pag. 129. Adde hereunto that Bristow said in the 40. motiue that the Protestants in England be in a maner in heart al Puritans whereby he confesseth against himselfe that there can bee no deadlie contention betweene them that in hart are all one Therefore I hope as that reuerend Father Bb. Iewell calleth Luther and Zuinglius worthie members and learned Fathers of Christs church Reply to Harding Artic. 8. of adoring deuis 17. pag. 396. who disagreeing of the maner of Christes presence in the Sacrament He affirmeth that otherwise their whole he artes were ioyned and bent
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
a froward disquieter of the Church And such hath ben our maner of doeing patientlie suffering that which is imposed vpon vs. 5 The next ranke of obiections is concerning her Maiesties person Crowne and Dignitie The thirde great slander concerning her M. person Crowne and Dignitie which are no triflinge matters if we might be iustlie conuicted First touching her Royall person I hearde it obiected in a Sermon by a reuerend man who now is a Bishop that by refusing to subscribe we make the Queenes Maiestie to be an Atheist worse thē papistes namelie of no religion And first touching herrelion For faieth hee you refuse to subscribe to the booke of orders then doe you make that we haue no good ministrie you refuse to subscribe to the booke of common prayer then make you that we haue no good liturgie and seruice of God you refuse to subscribe to the booke of articles which containe the summe of our faith and doctrine then doe you make that wee haue no sounde doctrine But these be the bookes which her Maiestie by her authoritie doth set forth and by them sheweth what religion shee is of and what she holdeth maintaineth there fore if their bee no good liturgie no good doctrine no good ministrie then it followeth that you make the Queene to be of no religion God forbid say we that wee shoulde so much as thinke so wickedly of her sacred Maiestie Who hath endured so many daungers and so many yeares so constantly maintained Gods pure vnchangeable truth holy religion We therefore answer freelie in this behalfe First that we beleeue that neither that reuerend man so preaching nor any other man whatsoeuer that knoweth vs and our cause and the maner how we doe refuse subscription either doth or can so think in his conscience to determine of vs in his secret thoughtes before God takeing God to bee iudge of the simplicitie of his soule that we doe esteeme or make her Maiestie to be of no religion Secondly their colour so to reason against vs because we refuse to subscribe with a verie little breath may be blowne away For first touching the doctrine of the Church of Englande wee holde it stedfastly and haue willingly offered to subscribe to the same according to the statute for that cause prouided praysing God hartelie that the true faith by which men may be saued and the true doctrine of the Sacraments and of the pure worshipe of God is trulie taught and that by publike authoritie contained in the booke of articles so that we can not be blamed concerning that booke Secondly we doe not disallow the booke of common praier but doe vse it non other in our ministrie but if further then the statute layeth vpon vs for that booke wee be required to subscribe and we pray that our doubts might be first answered in some particulers we doe no thing against the law of the Realm nor against the said book especiallie seeing that they the saide law book so farre as we can learne doe not require our subscription to the same Thirdlie for the booke of orders wee enioye our ministrie by the same booke doe allow the preaching Ministrie ordained by the same but if with out law we be required to subscribe and that thereby some things be found questionable and doubtfull let all men iudge whether wee which medled not with that booke or anye of the other bookes to bewray or vtter any thing against any of the said bookes or they which by a forced subscription constraine vs there vnto be most worthie of blame Therefore seeing we are not against any of the said books but commend well of the doctrine ministrie liturgie in not subscribing haue only laboured to keepe a good conscience without any purpose to depraue any of the saide bookes I hope this obiection will returne emptie and without vse The second obiection in this rancke is That seeking to erect discipline we abridge her Maiesties authoritie Secondly touching he authoritie prerogatiue by Elders we diminish her royall prerogatiue by our Pastour and equalising Ministers we set vp a Pope in euerye Parish These things verilie haue an odious sounde but it griueth not vs to answer We doe therefore confidentlie say that in all these things we giue vnto to her Maiestie as much as she her selfe either by law or by practise so farre as I can see doth callenge Which is comprehended in two things In the Iniunctions and admonitioni to simple men 1. That she challengeth not authoritie or power of ministrie of diuine offices in the Church 2. She challengeth vnder God to haue the soueraignitie rule ouer all maner of persons borne within these her Realms Dominions Countries of what estate either Ecclesiasticall or Temporall so euer they be so as no other forraine power shall or ought to haue any superioritie ouer them And such is also the 37 article of the booke of articles All which we doe as fullie hold and beleeue preach maintaine as anye other what so euer acknowledging with all our heartes the same prerogatiue Eam tantum prerogatiuam quam in sacris Scripturis à Deo ipso c. which in the sacred Scriptures we see alwaies to haue bene giuen of God him self vnto all godly Princes So in all and euerie of these things we doe seek after as Discipline Elders and Pastour we abhorre detest that any person or persones what so euer shoulde vsurpe authoritie ouer her M. or that anye state or order committed of God to her protection whether they be ecclesiastical or ciuill should not be vnder her gouernement to bee punished by her ciuil sweard Now if wee verilie beleeue that some thing in the Ecclesiasticall discipline of our Church in the booke of common praier might bee reduced some what neerer to the Canon of holy Scriptures doe we anie whit abridge her authoritie Salomon receiued a pattern of the Temple with the thinges therein contained at the hands of his Father Dauid 1. Cron. 28.15 19. which hee saieth vvas all sent by vvriting to him by the hande of the Lord vvhich made him vnderstand al the workmanshipe of the patterne 2. Cron. 3.1 And Salomon builded it in no other place but in mount Moriah which had bene declared to Dauid his Father Did this any vvhit diminish his authoritie because he was directed by the word of the Lord. And such hath bene the gracious and Christian practise of her Maiestie in setting forth the doctrine of faith Sacraments of the vvorshipe of God c by direction of holy Scripture and in her owne person hearing the vvorde of God receauing of the Sacraments ioyning vvith the Church is prayers In vvhich most notable is that Anno 1588. she publikely came to Paules crosse and then there acknovvledged the Lords great goodnes in his protection ouer this Realme and deliuering vs out of the handes of the
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
2. That to harken vnto Papistes and to tolerate them is most exceeding dangerous and pernitious A Minister being suspended for omitting a ceremonie made sute to a learned Arch-deacon to speake for him to the Bishop of the diocesse that he might be released and tolerated alleadging for himselfe that their godly wisdome hee hoped would consider that the thing in their opinion being but a trifle although to him it were a grieuous burden they would not for it silence or displace a Minister of the Ghospell which might doe greater good in the Church then the obseruing of a trifling ceremonie but if I be said he a dishonest man and liue not as becommeth a Minister of Christ if I preach not sounde doctrine if I doe not boeth in worde and example teach the people obedience to God and her Maiestie maintaine all peace and quietnes in the place where I haue then I craue no fauour It was answered by the same learned Archdeacon you may be bonus vir but not bonus ciuis that is a good man but not a good cietizen It was replied againe by the Minister that if he could not proue he were a good Cietizen thē he was not to open his mouth in his owne cause therefore he said he would refer the matter to that issue And thus hee pleaded for himself Some lawes statutes of the cittie are such as concerne the state All statutes not a like necessarie safetie benefite of the common wealth and preserue the peace welfare thereof who so euer breaketh such lawes and will not bee reformed may be said to be an euill Cittizen because of the hurt which commeth to the cietie by his deede But there are some things which are enacted in a cittie for the profitte or pleasure of some priuate men and some thinges which are but dependances as for ornament or outward shew which being taken away or broken the common wealth receaueth no damage as if we shoulde make an acte touching cappes or for preseruing of phesants or partriges If a man doe obserue the former order of lawes which concerne the safetie and good of the common wealth breake the latter shall he by by be an euill cietizen then verilie there bee fewe Archdeacons or Bishoppes which can be reputed good cietizens who admitt vnpreaching Ministers into orders and cures when as their ordination is that they should preach If euerie one that breaketh a penall statute should by by be a rebell and an euil subiect then I pray you whome would not the statute for fish and the statutes for apparell conuince to be wicked subiects and rebells to her Maiestie And diuers other statutes there be as the act for artillerie matters of great importance that might touch men of good place if they were pressed vpon as we Ministers be yet they are not at all reputed for euill subiectes What should be the reason then that seeing we breake not the law in any poynt domegable eyther to the Church or cōmon wealth we shuld be so heynouslie prosecuted and impeached we breake the lawe in no point hurtfull to Church or common wealth as rebelles and troublers of the state more then other men What good can the surplice the crosse in baptisme the reading of erroneous bookes the giuing of symbolicall signification to Matrimonie or confirmation or anye such like doe to the Church or common vvealth or vvhat harme if they were taken away surelie none at all But cleane contrarye For the nearer we approach in our actions to the rule of holy Scripture the more vve please God the further vve depart from euill or the appearance of euill the more blessed is our estate vnder the promised assured fauour grace of almightie God Therefore for as much as we breake the law onely in that which can doe no good but hurt to the Church or common wealth if we doe them which if they were altogether takē away would be more acceptable to God and so more likelie of a further encrease of Gods mercies for being contrariant to Gods word they must needs offend God hinder manie good things from vs we can not be rightlye deemed euill citizens for not doeing of them And seeing it is apparant that these things are an offence that iustlie to manye of her Ma. good To discourage wise faithfull subiectes dangerous therefore good to take away the offence wise and faithfull subiects and that it is verie hurtfull to discontent discourage the good and godly citizens and that in long experience these thinges haue beene a great block of stumbling matter of offence how much would it bee beneficiall to the whole state if they wer remoued and Gods faithfull seruants set at libertie from them For we haue had sufficient proofe from the first shining appearing of the Ghospel in King Edwards dayes in this land Queene Maries dayes in Franckford now in her M. raigne these 43. yeares that the offence of these things by tract of time can not be blotted out that thereby manie a worthie preacher hath beene imprisoned silensed depriued to the greate dishonour of almightie God whose seruants they were and to the great damage of the Church and common wealth which in this greate scarsitie of good and learned Ministers did much want their seruice therefore it must needs follow that it would haue bene great benefite both to the Church common wealth if their petitions had bene hard and a remedie prouided that such necessarie seruice had not bene withholden kept back by these vnnecessarie ceremonies Manie benefites by the godly Ministers Moreouer beside that it can not but offende God to see his holie seruantes so lightlie regarded and that euerie beggerlie trifle of mans deuise should bee preferred before his holye commaundements Experience sheweth that neither learning nor religion is of such estimatiō as otherwise doubtlesse it would haue bene if these occasions of euill had not bene maintained Also it is well knowne that where such Ministers haue or doe dwell how many thousands of people haue bene instructed and made verie faithfull subiectes in their heartes and conscience what might this haue wrought if by the troubles about ceremonies such fruitfull teachers had not bene remooued discouraged disgraced Doubtlesse doubtlesse there could not possiblie haue bene so great encrease of Papistes nor anie shew of that brauerie which now they are growne vnto if the happie course of diligent preaching and teaching had not beene greatlie stopped by troubling of these men For this I can avow that no Papist Atheist or wicked man hath any ioy to liue where there is a good teacher but that eather they are brought home by repentance become notable Christians or els they shifte from such places as men with soare eies doe fly the light of the bright shining sunne For if in euerie parish there were a faithful preacher teaching both publikelie
preacheth wh re he seeth good Therefore seeing that these things are so apparātlie to be allowed by subscriptiō it must needes be sinne Moreouer euerie action which maketh the Minister of God in one and the same particular thing to say 2. Cor 1.17 Math. 5.37 Yea nay So that his yea is not yea only or his nay nay but his yea is nay and his nay yea Doubtles euery such action is sinne For we are commanded To speake the truth Zach. 8.16 euery man to his neighbour Which we can not doe if we say I and no in one and the same particular Therefore Saint Paule acknowledgeth him selfe an offender if he should so doe where he sayeth Gal. 2.18 Artic. 6. de diuinisscrip in the rubric shewing how the text of holie scripture should be red Artic. 19. If I build againe the things I haue destroyed I make my selfe a trespasser So by our subscription we build in the booke of articles that the canonicall bookes of the old and new testament are to bee named the holy Scripture And we destroy it againe in the booke of common prayer calling the Apocrypha holie Scripture In the said booke of articles we build That the visible church of Christ is a company of faithfull people among whome the pure worde of God is preached Then in the booke of cōmon prayer we destroy that againe Because wee preach if some say trulie that reading is preaching some chapters which containe vntruthes and absurdities as is before shewed Againe in the same booke of articles we build Cap. 2. Artic. 2 that the Sacraments of the Lords Supper and Baptisme are certaine sure testimonies and effectuall signes of grace and of the good will of God and wee exclude confirmation Matrimony and all other thinges from hauing anie such nature But in the booke of common praier we destroy the same againe When we giue such symbolicall signification to the crosse in Baptisme and affirme that by imposition of handes and prayer men may haue strength and defence against all temptation to sinne that In the rubrick before confir In the exhortation before matrimonie Matrimonie signifieth vnto vs the mysticall vnion that is betwixt Christ and his Church In the booke of orders wee build that a Priest should preach and he is there exhorted ordained and made to promise so to doe But in the book of common prayer this is destroyed for there is prouided exhortations sentences of Scripture and homilies to be red vpon all occasions so that hee neede not preach except hee coulde or woulde Therefore I can not see but that this subscription as it is vrged by the reuerend Fathers in the two last articles is sinne and a great offence to God For which cause I quake and tremble as oft as I think vpon it that so many worthy Pastours as are in our Church can not enter to serue in Gods house but by doing so fearfull a sinne Most humblie entreating the reuerend Fathers of our Church to consider wiselie and in the feare of God what euill they bring vpon this land and the Church If they haue not compassion vpon their brethren but suffer the holie ones of God which come neere vnto him so greatly to sinne Now whether this be not one of the troublers of the state a great offence to God to prouoke him to power downe his plagues vpon vs I refer it to the conscience of all men which can doe looke into this cause with a single eye Nowe these three troublers of the state A ring of three enemies to the state are like a band of men cast into a ring The first making way for the second the second supplying the first and the last supporting them both For the vnpreaching ministrie giueth occasion that the learned men should haue the greater promotions and preferment that they might preach here and there as they see cause where there is neede and the non-resident is willing or driuen to haue such an vnpreaching Minister vnder him that he may liue as he list Subscription warranteth them both because they are conformable to the law and order The vnpreaching Minister giueth honour to the non-resident calling him a good gentilman a learned diuine and the non-resident doth giue credite to the other saying hee is a verie honest quiet man liuing orderlie with his neighbours And subscription doth ratifie their sayings by keeping out many painfull and learned men which preach against them both The vnpreaching Minister reioyceth beecause the learned non-resident accountes of him as worthie of the holie ministrie though hee be simple haue no learning the non-resident is made the more worshipfull when hee can haue such to serue him croutch vnto him and subscription making all other men disobedient and troublers of the state and such as the Church hath neede of which if they could come in without subscription woulde bee diligent to feede Gods flock doth comfort them both as honest men orderly and peceably and louers of the state while these three doe take hands are lincked one with in another they are a threefold cord which can not bee broken And hauing alway a fayre shining reflex one vpon the other their eyes are dazeled that they see no further and so they doe not perceaue that they measure them selues with them selues 2. Cor. 10.12.81 and compare them selues with them selues And that Hee which prayseth him selfe is not allowed but hee whome the Lorde praiseth The string which holdeth vp the vnpreaching ministrie is The stringe whereon the vnpreaching minister doth hang. that hee is perswaded that God requireth of him no more then he is able and hee thinketh the reuerend Fathers would not suffer him if this standing were sinne And therefore it is nowe come to this passe that if some men finde fault with their course they are said to bring the ministrie into contempt which ought not to be suffered So is the poore man bolstered in his sinne and the Church is damnified for lack of a good teacher To whome in the feare of God loue I haue to his soule I answer thus First that he is to consider whether God alloweth anie man to enter into the ministrie that is vnable to preach which if it be not to be found as verilie it can not be as I haue shewed before then is it sinne for him to enter in and it is the heaping vp of sin to continue for liuing sake in that calling God hath ioyned the preaching of the word and the administation of the sacraments in one office Math. 18.19 he that giueth him selfe to the prayers giueth him selfe to the ministration of the worde Act. 6.4 consider then O thou vnpreaching Minister if man can put asunder that which God hath ioyned God saieth not that he which doth what hee can shall liue by the Ghospell but that he which preacheth the Ghospell should liue by the Ghospell 1. Cor. 9.
the maintenance of Gods true religion Ghospell In so much as beside all other times and occasions vvhen now a little before the last Paliamēt the pert bragging of popish recusants their fauourers here and there straglinglie scattered thorowe the lande did somewhat amase and trouble the mindes of infinite her Maiesties moste godlie louing obedient faithfull subiectes we yet se by firme experience the holie constancie of her Maiesties vnchangeable faith and the honorable cariadge of their wisedomes to the confusion of such vaine persones in their vndutifull wicked hope and to the exceeding ioy and contentation of millions of godlie Christians who depend vpon her Maiesties most gracious present gouernement and whose life is not deere vnto them so as they may se her in helth ioy comfort and honour being readie to bestow the best blood in their heartes to doe her true and faithfull seruice and euerie day night hower to aduenture all they haue for her safetie and to curbe beate downe all wicked Priestes Papistes treasonable persons what so euer The vnchangeable loue of Queene Elizabeth and her godly subiectes And this I thank God I may to the honour and ioy of her Maiestie boast and glorie with an humble gratefull minde reuerence to the diuine magnificent bountie of oureternall Father that neuer Prince King nor Queene since the foundation of the world had more faithfull loue obedience and chearfull duetie of their subiectes then all the Protestantes of England haue most gladly constantlie and vnchangeablie performed and continued to their most louing and kind-mother Queene Elizabeth and that so manie yeares with so little discontentment and disturbance and her loue and holie affection and constancie in religion hath bounde them most neerlie vnto her And therefore I am verely perswaded that if euer any Prince might esteeme the loue of their subiectes a strong wall and bulwark and garde to their person then certes Queene Elizabeth both may 〈…〉 mak high account of the Protestant in England as the most faithfull and loyall people which will not suffer her Maiestie to haue the least indignity if it lye in them by spending verie many thousands of their liues to doe her good And that shall the Papists Priests Seminaries wel know if euer they goe about to put in executiō their hoped butchery bloody obediēce to the Popes cruel buls And this is not all that bindes vs to their honors The Lords of the counsell a great stay to godly Ministers for in our priuate troubles about the ceremonies and subscription wee the poore and faithfull Ministers of Christ when so euer we haue opened our cause and humbled our selues vnto them we haue found great iustice and equitie and diuers times great reliefe and ease from our troubles No doubt they seing our innocencie that of meere conscience without anye the least inclination to disloyaltie to our Soueraigne we did forbeare to doe those thinges they haue tendered our cause and louingly effected that we might not be to to much ouerburdened Yea my L. G. of Cantur himself though he seeme to be the greatest opposite to our cause by wise experience finding the same thing hath many times and vnto divers men whereof I must confesse my self to be one moderated the extremitie which by other men was hotly and vncharitablie persued God bee thanked And I humblie praye almighty God euermore to blesse them that they may be alwaies the faithful eyes eares and hands of her Maiestie to the continuall safetie of her sacred person the vnchangeable vpholding of religion and the ioy of all faithfull and dutifull subiectes the terror and keeping vnder of all wickednes superstition and idolatry to the saluation of their own soules the bright shining glory of God in this land for euer and euer The ciuil and politike state of this land verie good 4. Now if any man vnderstand by the state the constitution of the common lawes and statutes of this land now presently in force whereby vve are combined into one bodie of a ciuill politike common wealth vnder one head and Monarchicall gouernment in all priuileges duties offices and works of Prince and people and of the whole and repulse and repressing of all domesticall and priuate euill in the whole or any member and for defence against all forren power or Potentate whatsoeuer who shall claime any title iurisdictiō or interest within these her Maiesties Dominions of Englande or Irelande or ells make inuasion against our Noble countrie or Soueraigne or offer violence or anie wrong to her Maiesties person Crowne or dignitie In all these thinges wee the Ministers and people aforesaide doe professe ourselues as happie people as anie vnder the Sunne to be vnder so iust equall and free lawes gouernement and iurisdiction right ordered common wealth And we protest before God that we and all we are bounde both by the law of God and of nature to spend our goods strength life and all we haue for the maintenance preseruation and quiet proceeding execution and florishing prosperitie of the same common wealth and monarchicall gouernement and for the maintenance of her Maiesties supreame authoritie ouer all persons in these her dominions either ecclesiasticall or ciuill and in all causes what so euer next immediatelie vnder God and his holy sonne Iesus Christ the King of glorie And I haue that assurance of our vprightnes in this matter that I trust no man euer did or could neither yet at this time either will or can except it bee some popish Priest or seditious person that maligneth our happinesse in this common wealth challenge accuse charge or suspect vs or any of vs that we are not for our places as obedient faithfull glad of present state as any other English men subiectes in this land without inparagement be it spoken and with reuerence to our superiours what so euer 5 Heere vpon it seemeth to me that the question is truely and naturallie about the Ecclesiasticall state constitutions orders maner of gouernement that if it may appeare that heerein we be not enemies then are we no way to be touched of which point the 2 and 3 chapters doe in some sort intreate and doe thus farre iustifie vs that we seeming in some sorte to goe against the present gouernement for not obseruing some ceremonies and for not subscribing c. are yet verie much warranted by the same constitutions articles proceedings of the same Ecclesiasticall state But we haue many moe honest and iust reasons for the approuing of our doinges which I doubt not but that the reuerende Fathers themselues and all other Christians waying with the balance of truth and equitie will afoord to be of better acceptance then in the cōmon account of our cause many doe esteem or affirme The ecclesiasticall state What. First therfore the ecclesiasticall state is the constitution of our churches reformatiō as we are departed from the apostaticall