The Plea of the Innocent, Chapter 3
Cap. III.
That the Miniſters and people who hauehave diſired reformation in ſome Church matters, hauehave 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 hauehave 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 hauehave 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 hauehave bene. And verelie to ſpeak my conſcience,It is the ſingular merciemercy of God that our Church is ſo well reformed. I take it to bee the ſingular merciemercy 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 eueryevery 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 vntounto 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 hauehave any thing ſo well as we hauehave) had not caſt in a block of ciuill debate amongſt vsus. And I maruell not at it: ſeing ſo many Papiſts & prophane perſons did vſe all ſtratagematicall inſinuations, to kindle the fire, and to nouriſh it being kindled: that if God had not moderated the hote furie & immoderate ſtiffenes of ſome men to maintaine that they had begunne, doubtleſſe it woulde hauehave 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 vntounto 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 hauehave 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 hauehave 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 vntounto 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 hauehave 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 vponupon 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 vsus, &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 hauehave no viſible ſignes or ceremonie ordained of God. Let wiſe men iudge whether this article doe not inſtruct vsus 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 hauehave this impoſition of handes, the ſigne without the thing? &c,
Thirdlie, whereas wee doubt whether we may read the Apocrypha vnderunder 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 hauehave 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:VponUpon 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 vsus heare that reuerend Father and faithfull Teacher Maiſter Noell in his Cate chiſme.Immediatelie after the Sacraments Pag. 7…. Math 18. c. 15 16. Act. 14, d. 23. and 15.4.4.6. d. 22.24. & 20 d. 17. f 28. 2. Cor. 6. a. 5. and 12. d 28. & 14 c. 26. g. 40. 1. Tim. 5.17. Tit. 1. b. 5. In the Church well ordered (ſaith he) and well manered, there was (as I ſaide before) ordained and kept a certaine forme and order of gouernance. There were choſen Elders, that is to ſay, Eccleſiaſticall Magiſtrates, to hold and keept the diſcipline of the Church: to theſe belonged the authoritie, looking and correction like cenſors; *1 Cor. 5.1.4 5 & 11. c. 16. d. 11.theſe calling to thē alſo the Paſtor, if they knew any that either with falſe opinions, or trouble ſome errors, or vaine ſuperſtitions, or with corrupt & wicked life, brought publiklie any great offence to the Church of God, and which might not come without prophaning the Lords ſupper, did put back ſuch from the communion and reiected them, and did not admitte them againe, till they had with publike penaunce ſatisfied the Church. And theſe words he doeth grounde vponupon 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 exāple of other is ſatisfied: thē 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 eueryevery 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. …5. Pag. …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 thē 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 giuegive 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 giuegive 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 diſpēſer 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 hauehave two Keyes, and they but one? reſolue vsus 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 giuegive 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 hauehave 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-reſidēce 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: and partlie in ſhewing the worthineſſe of other men holdeing the ſame minde. And many others alſo could we bring forth of our reuerend writers, but of purpoſe I conceale verie much. For I delighte not in theſe oppoſitions of godly learned men; neither would I once hauehave bewrayed them; but that the innocencie of our cauſe doth conſtraine vsus to runne vnderunder the ſhadow of the ſame good men & good books, by which we are toſſed and turmoyled, as men beſett with a mightie ſtorme and tempeſt. And I hope the plaine appearance of this contradictorie writing, doth ſhew, what mens conſciences doe deeme of the trueth we call for: ſo that we are not to bee condemned as men ſingular, and deuiſers of new platformes of diſcipline. And that in dutie to the verie bookes them ſelues, to the Canons, and proceedings of the good & learned defendours of our Church, vve ought not to ſubſcribe: but rather vſe all dutifull meanes by petition or othervviſe as vve hauehave done, that theſe things may be reformed. Onlie this one word is to be added; that we can not tell,Subſcription doubted to be againſt the lawes of this Realme. vvhether vvee might the lavves and order of the Realme ſubſcribe: although it vvere othervviſe lavvfull by Gods wonde… Becauſe the Queenes moſte excellent Maieſtie, vvith the whole ſtate of this Realme, hauehave appointed a preciſe order of ſubſcription for Miniſters in that ſtatute made Anno 13. giuing authoritie to Biſhops, or ordinaries or commiſſaries, to depriue ſuch perſons as offende that ſtatute, or not admitte them to any ſpirituall promotion. For we feare that by ſo doing, we doe impeach the honour of her Maieſtie, of the Parliament and ſtates of this Realme, to ſubmitt our ſelues to euerie thing that is impoſed vponupon vsus, beſide or without law, eſpeciallie being a matter of ſo greate importaunce: vvhichwhich concerneth the vvhole ſtate aduiſedly to conſider, that the holie Miniſters of God bee not oppreſſed vvith an vniuſt ſubſcription. And ſo the Church & common wealth damnified by the vvant of ſuch neceſſarie and faithfull ſeruice: as by men of vpright conſcience, vvhichwhich ſhoulde be kept out by ſuch a ſubſcription, might be performed. And ſeing her Royall Maieſtie and the whole ſtate; waying all things vvith great & ſtayed vviſedome, hauehave thought that by this ſubſcription (as in the preface of the ſtatute appeareth) ſufficient prouiſion vvoulde be made, that the Queenes Maieſties dominions, may be ſerued vvith Paſtours of ſound religion: vve as free borne ſubiectes, and Miniſters and ſeruants of Chriſt, may thinke it ſtrange, that we ſhould be preſſed vponupon, with further or harder conditiōs, then other her Maieſties louing and faithfull ſubiectes be.
The Iudges Iuſtices of peace, and Counſellers of law, doe followe practiſe and execute the lawes & ſtatutes of this Realme: yet if they ſhoulde be preſſed to ſubſcribe that euerie lavve vvere directly agreeing to the holie vvritten word of God: I beleeue manie a good gentleman, vvould ſtaye his hand, and ſtand vponupon the libertie of a dutifull & obedient ſubiect. And if the honour vvhichwhich is due to Chriſts ſeruauntes, vvere but indifferentlie attributed vntounto vsus, as Chriſtian people ought to doe: vve doe not ſee but that vvee ſhoulde hauehave as great freedome as anie other ſubiectes vvho ſo euer: vnleſſe our calling make vsus to bee leſſe eſteemed then other men. There may bee parauenture a good meaning in it, yet verelie mine heart is greatlie grieued, to ſe vvhat a great hinderance this is to the Church, and ſtate of the Ghoſpell and miniſterie among vsus, and thereby to her Maieſtie and the common vvealth of this land no ſmall domage.
Laſtlie vvhereas men exhorte one another to heare ſermons,Book of common prayer in the end of Bapt. is it not the ſame vvhichwhich is laid vponupon the godfathers, and godmothers, for the calling vppon euerie childe ſo to doe, vvhen they come to diſcretion? And as touching conference the iniunction giueth them leaue, to talke or reaſon of the holy Scriptures, vvhen occaſions is giuen, reuerentlie & in the feare of God for their comforte and better vnderſtanding.Artic. 37. And the ſinging of Pſalmes in priuate, is taught by the order of that booke vvhichwhich is thus intituled: The whole book of Pſalmes &c. Set forth and allowed to bee ſong in all Churches, &c. And more ouer in priuate houſes for their godlie ſolace and comfort, laying aparte all vngodlie ſonges and ballads, which tende onlie to the nouriſhing of vice, and corrupting of youth. Then are they no conuenticlers, which humbly and in the feare of God, follovve and vſe the good & laudable exerciſes ſo appointed by the good order of this Realme, Novv therefore vponupon all the premiſes, I may bodilie cōclude, that the Miniſters and people deſiring reformation in ſome Church matters, hauehave therein follovved the Chriſtian lavves and godlie proceedings of the eccleſiaſticall ſtate: & ſo conſequentlie, are vnworthilie & falſly tearmed Puritans, or diſturbers, or enemies to the ſtate.