The Plea of the Innocent, Chapter 6
Cap. 6.
Wherein is plainlie opened, that there can no good reaſon be ſhewed, that the godlie Miniſters ſeeking reformation, are enemies to the preſent ſtate becauſe 1. their conſcience is cleare in Gods ſight 2. They deſend no euill actions in them ſelues. 3. They cannot be charged with the faultes of ſtrangers, Anabaptiſtes, fooliſhe Martin, or frantick Hacket. 4. Nor with vnthankfull obſcuring of Gods mercies for their fanſies, nor with innouation or ſchiſme. 5. They cannot bee charged with anie thing againſt her Maieſties perſon, Crowne or Dignitie. 6. Or that they are againſt all ſuperioritie in Miniſters, or the true power & honour of the miniſterie &c.
IT is an eaſie matter to finde a bate to beate a dogge: and when mens mindes are incenſed, the wit of man will and doth ſeek out all aduantages. As where the hedge is lowe, euerie one will tread it downe: ſo the naturall man can eaſilie depraue him which is in affliction. And all men will harken to them which are in outward credite, and praiſe the rich. But the wiſedome of the poore is deſpiſed, and his wordes are not barde. Therefore it commeth to paſſe ſometime, that men of countenance & place thinke it a ſufficient proofe againſt the innocēt, to ſay: If he were not an euill doer, we woulde not hauehave deliuered him vntounto thee. Ioh. 18.30.For this cauſe Salomon ſaieth: That he is fooliſh that will beleeue euerie thing, Prou. 14.15.and that the prudent man will conſider his ſtepps. But as touching our cauſe me thinketh it fareth with vsus, as the ſame Salomon ſaieth in an other place:Cap. 18.17. He that is firſt in his cauſe is iuſt: then commeth his neighbour and maketh inquiry of him. So verilie there are manie things preiudiciallie paſſed againſt vsus, in the mouthes and pennes of diuers men: which wee could eaſilie hauehave borne, ſo as our reproache might hauehave bene to the good of the Church, referring our ſelues to Gods protection and that our deedes ſhould trie vsus. But now we finde it farre otherwiſe, & that the falſe & vniuſt imputation laid vponupon vsus, is made a kinde of ſhooinghorne, to bring on all wickednes, and a craftie colour for the fauour of Papiſtes: ſo that not onlie we, but alſo the whole Church, is in ſome forte endammaged, & our reuerende Fathers and Chriſtian brethren, which ſtande for conformitie, are in as great daunger as we: of which thing the reaſon that ſtirred them vp ſo zealouſlie to preach, at the beginning of the Parliament laſte, might eaſilie enforme them. Therefore and for other no ſmal inconueniences, grown thorow our ſilence; I hauehave written this booke, as to make inquirie of our neighbours & brethrens information: And in this chapter to examin thoſe heauie obiections, which doe principallie ſeeme to beare down our cauſe, & make vsus poore innocent men to bee verie odious & contemptible: perſwading my ſelfe, that if theſe be fullie anſwered, there can be no reaſon brought againſt vsus to any purpoſe.
1 And although vvee can boldly & in the ſight of God, proteſt our innocency, & ſay vntounto God, as the Pſalmiſt: O Lord my God, if I hauehave done this thing, or if there be any wickednes in mine hand, Pſal 7.3.if I hauehave rewarded euil vntounto him that had peace with me, Then let the enemie perſecute my ſoule & take it: yea let him tread my life downe vppon the earth, & lay mine honour in the duſt. Although, I ſaye, our conſcience doth not accuſe vsus: yet is it expedient to declare our iuſtice, and to anſwere what is ſaid againſt vsus.
What we defend.2 There are two things for which I muſt needes in this chapter craue pardon, being ſuch as I can not, neither dare take vponupon me: Firſt I will not defend all the vvordes ſpoken or written of euerie man, who hath ſeemed to fauour our cauſe: neither wil I iuſtifie the verie beſt writings, as thogh their were no eſcape, nor any clauſe ſauouring of humaine follie & weaknes. For who ſo euer is beſt & greateſt among vsus, vvee doe acknowledge to be ſinfull men as others, & that our knowledge is vnperfect, & vve are ſubiect to the like paſſions vvhichwhich other men are. Therefore vve deſire (as other men) to be charitablie vnderſtood,Phil. 3.13.14. as men not perfect ne pure: but onelyonly endeuouring towards the mark of the price of the hie calling of God. And it is not vnknowne that many ignorant & raſh headed perſons hauehave thurſt in themſelues, vvhoſe indiſcretion & vnciuill vſage, vvee can no vvay commend. And ſome hauehave beene among vsus (as we hauehave thought) of ſober & ſtayed minds, vvho notwithſtanding great vvords & proteſtations (ſuch as other were afraid to vſe) hauehave preſently turned the heele, & gone cleane another vvay. If theſe vvere ſet to ſpie out our libertie, or to adde more to our affliction, or othervviſe: vve leaue it to Gods righteous iudgements: onelyonly this I dare not defend all that hauehave ſeemed to fauour our cauſe. But this is my purpoſe: for the cauſe it ſelfe and for ſuch Miniſters, as hauehave ſoberly and vviſely ſought, by honeſt ſupplication & learned apologeticall vvritinges, to giuegive vvitneſſe to the trueth, and to declare their ovvne innocencie, and to obtaine fauour or libertie or reformation, by y• orderly maner & cuſtom of this land: as al other ſubiects do & may doe, in their ſeueral cauſes & troubles that doe and may-befall them. Thus farre I hope I may preſume to defend, (and I truſt it doth alreadie partlie & hereafter ſhall more plainlie appeare) that ſuch arguments as are laide againſt vsus, are diſagreeing to our cauſe & to our doings, and vve and our honeſt and iuſt cauſe, are vvickedly ſlaundered, and can not be touched by them. The ſecond thing …s that I can not anſwer all obiections, that are made againſt vsus, for then I muſt make a verie great booke & handle all controuerſies at large, vvhichwhich is not the purpoſe of this ſhorte treatiſe. And in truth I finde it needleſſe. For I verily think that there are 500, vvhichwhich any man but meanly acquainted vvith our cauſe and maner of life, vvill eaſily perceaue of him ſelfe, to be rather heaped vp, to make a terrible ſhevv: then indeede for any ſubſtance of trueth in them. But theſe obiections I will make ſpeciall choiſe of vvhichwhich are of moſte waight, ſounding out very loud againſt vsus, the alarum of ſchiſmatickes, troublers of the Church, & enemies to the ſtaie, rebels, traitors, vvorſe then Papiſts. And theſe I find to be of two ſorts; either they are of thinges vvithout vsus, vvherein vve hauehave not had any intelligence or medling: or elſe they are directlye ayming at our doings and the cauſe vve ſuffer for.The firſt ſlander touching ſtrangers.
3. In the firſt they carry vsus into Geneua, Fraunce, the Low countries, & Scotland▪ and make vsus to bee French-men, Hollanders, and Scottes, that what ſo euer in the actions of the Proteſtantes, or their vvritings, may ſeeme to carry coulour of any diſloyalty to their ſeuerall Princes or Magiſtrates, all that is dravvn… vvith cartropes & laid open our ſhoulders. This ſtratageme, you ſhall find in Quaerimonia eccle. in the booke of Scotiſing and Genevatiſing, and in theſe late ſtatiſing counterfeit Seminarian and Ieſuatiſing Prieſts: which I ioyne together, becauſe the two firſt being vvithout their Fathers name, proſecute their cauſe like as theſe latter. For as the one pretending purſuite againſt Ieſuites, laboureth by the name of Puritanes, to cutt the throate of all Proteſtantes: ſo the other doe dravv in all Proteſtants: vnderunder the name of Puritanes, pretending to proue the Miniſters, falſly called Puritanes, daungerous to the ſtate, by that wherewith they accuſe other men of other countries; and ſo bring a reproach vponupon all Proteſtant Churches. But ſurelie in my iudgemēt they ſpeak as much againſt the ſtate of the preſent gouernement, as almoſt poſsible may be. And therefore in this argument we hauehave cauſe to reioyce, that they ioyn vsus to all the Proteſtants & godly learned Diuines of this age:Our beſt writters defend the proteſtantes of other cuntries. whome our reuerend Fathers & writers, for the maintenance of this our Engliſh Church, do defend and maintaine againſt all maner of Popiſh writers and Antichriſtian heretikes: as well men which know the bookes, ſet forth ſince her Maieſties moſt happie raigne muſt needs vnderſtand: whereof ſomething I will touch. And firſt let vsus heare M. Calfill who ſaieth: Becauſe the prouidence and merciemercy of our God, Anſ. to the trear. of the croſſe in the preface.hath fruſtrate their hope in their opinion to long, they hauehave thought it beſt to make open warre againſt God and all honeſtie: to ſend for their friends & ſommon their diet in the Low Countries. Thence hauehave proceeded the Popiſh practiſes, the ſmokie ſtirres that were blowen in Scotlande; the fierie factions inflamed in Fraunce; the Popiſh treaſon condemned in England; the Popiſh conſpiracie attempted in Ireland, &c. And the reuerend Father M. D. Bilſon doth particularlie defend M. Calum, Difference betweene true Chriſt. ſubjection-part. 3. pag. 502. 510. 511.M. Beza and the Nobles of Fraunce, to hauehave wrought & done nothinge againſt the ciuill Magiſtrates lawfull authoritie. There is a ſpeciall treatiſe of M. D. Fulk againſt the rayling declamation of Peter Frarine; wherin Beza, Caluin, and Geneua, are cleared of all wicked and diſloyall actions: and the Proteſtants of Fraunce in all their warre by the Kings edictes and many other reaſons, out of their true ſtories. So for the low Countries you ſhall find that the States as well Papiſts as Proteſtants,*In…r. and 2… booke of A. E. Meteranus. Hiſt. Belgic. ſtood for their priuiledges as well as for religion. And the Guiſes of Fraunce the principall troublers as wel of Scotland as of Fraunce: & that with ſuch pretence of religion, as they did entitle their Neece the Queene of Scottes, with thoſe royall dignities and armes of England and Ireland, which were & are proper to our gracious Soueraign Queene Elizabeth: & this they did as Buchanan ſayeth, as ſoone as Queene Marie was dead.Re. Scot. lib. 16. Therefore I can not tell what men ſhould meane, by wrapping within our cauſe al other Proteſtant Churches (vntounto whome her Maieſtie, vntounto her immortal fame, hath bene a verie great ſtay and as it were a nourſ-mother) but that they hauehave ſome hidden ſtratageme, that in the cōmon ſlander of Puritanes, either they might make ciuill warre betweene all reformed churches, or elſe prepare a way for the Popiſh ſuperſtition,Queene Elizabeth a nurs to ſtrangers to her immortall fams. by the diſhonour and ouerthrowe of her Maieſties ſacred perſon, primacie, and gouernement and of all Proteſtantes Eſtates, throughout Chriſtendome. At the leaſt they bring her Maieſties name in queſtion, and after a ſort challenge all her Princelie and Chriſtian enterpriſes: in regard whereof, all the Chriſtian Churches of Europe, as namelie Geneua, Fraunce, The Low Countries, and Scotlande, doe and ought to acknowledge themſelues debtours to her highnes: and for which al ages to come ſhall finde them ſelues bound to praiſe God, and to remember her name, as a moſt precious thing, and a moſt ſingular gifte of the Higheſt Lord, for the comfort of his elect people. And that I may ſpeak as M. Beza is forced with great ioy to confes: She hath ſo well and faithfully purged the true worſhip of God,In his preface before the new Teſtament with his large notes. from the moſt filthie pollutions of Antichriſtianiſme in England; She hath made ſuch peace in Scotland; and ſo happily ſuccoured the afflicted both there and in Fraunce and God hath ſo bleſſed her therein, & by her example the noble Princes o… Germanie: that we may iuſtly ſay, that God hath aduanced her aboue all the Kings of this our age: ſo that the verie Angels out of heauē doe ſeeme to giuegive their aſſent, of her moſt noble & Kinglye deeds, for the protection of the Churches of Ieſus Chriſt. And verilye they doe her Maieſtie great wrong, to impute all theſe things vntounto vsus, who a…as were neuer able to doe the ſmalleſt action; which to her eternall praiſe, ſhe hath moſt wiſely, moſt iuſtly, & moſt equallie, with a moſt conſtant and royal magnanimitie performed, as Buchanan, Meteranus, & other hiſtories of our time doe moſt truly and deſeruedly report: & her renowm in this reſpect, will neuer be forgotten as long as the worlde doth ſtande.
The Prieſtes & libellers do cunningly traduce the reuerend Fathers. Seauenth Gen. quod. l. Artic. 3.But there is another thing, which grieueth mee not a little: that theſe bookes ſeeme to inſinuate that ſome of our reuerend Fathers, ſhould bee in ſome ſort fauorers and abettoures, of their moſt malitious imputations of all Proteſtant Churches & godly writers; As namely this wicked William Watſon, …n his moſte treacherous and childiſh quodlibets, rehearſeth the names of ſome of them, as if they were fit perſons …o be ſued vntounto by Prieſts and Ieſuites to obtaine fauor. God forbid that theſe …euerend Fathers ſhould giuegive them the …eaſt ſhew of cauſe, to thinke or ſay ſo wickedly of them: as though there were any likelihood that ſuch men would fauour the enemies of God and of the Queene.Libelling Prieſtes like rogues. They are like vntounto rogues, who in time paſt, woulde recite all the Iuſtices of peace in the ſhire; by muſtering of whoſe names they would fortifie themſelues againſt all gainſaiers: So theſe vagabund and roguing Prieſtes abuſe the names of worthy men, to ſhadow their diueliſh and traiterous deſignements. For I hauehave great reaſon to iudge, that their malicious Machiauellian drift is no otherwiſe, but to bringe them in hatred with all her Maieſties good and faithfull ſubiectes. And they care not what they ſay, ſo as they might kindle a fierie faction among vsus, and they accompliſh their moſte wicked complottes. Can they make vsus beleeue that theſe reuerende men doe fauour ſuch Popiſh traitors; or that they doe not by ſuch groſſe and palpable flatterie prepare a net for their feete. Doe they not know, how theſe reuerend fathers doe maintaine and alow, all learned & godly preachers, which enueigh againſt all ſuch wicked & ſeditious perſons: and all bookes & writings, which bewray, confute, & deſtroy their abhominable minable hereſies? Doe they not know that they ſtand for defence and promoting of the Ghoſpel, and the execution of all Eccleſiaſticall lawes of this land, for the vpholding of the ſame, as Fathers & Paſtours of the Church of England: vponupon whome the eies of all men are bent, expecting and looking that they aboue all other, ſhuld ſhew them ſelues zealous for the truth, & enemies to Antichriſt. What? Doth he thinke them ſo vnwiſe, that they knowe not where they are, or how they are? or ſo childiſh that they vvill reuolt from the truth, vvhichwhich they hauehave ſucked in euen from their cradle? or ſo vnthankefull that they will take part with Gods aduerſaries? Doth he think them ſo blind that they will goe contrarie to all the reuerend Biſhoppes and learned men, which hauehave writtē euer ſince her Maieſties raigne, againſt the Romiſh hereſie, that now they woulde take a new courſe, to ſeuer from all Chriſtiā Churches, and be content, to heare the moſt excellent lightes of the world to bee ſo vilie and maliciouſly traduced; Doth he think them ſo void of all conſcience and honeſtie, that they would take the greateſt and chiefeſt promotions of our Church, and ſo farre abuſe the truſt committed to them by her Maieſtie that they woulde vnderunder-hande, deale cleane contrarie to the ſame? What ſodaine toy is come into this mans dreaming braines, to think that the learned men of other nations & Churches, hauing now aboue fiftie yeares, bene all one with the Engliſh Biſhoppes and Proteſtantes:Engliſh Biſhopes readie to helpe the ſtraungers. and alwaies readie not onelie by worde and writing, but alſo vvith monie, armour and life to helpe one another, ſhould now after ſo many yeares friendſhip and louelove, in our religion and true vvorſhip of God, vvithout any breach or alteration, be likelie ſuddenly to be drawne one againſt another? ſo that it ſhuld be a pleaſure to our reuerend Fathers, to heare ſuch godly learned men & Chriſtian Churches, (our deare friendes and brethren in Chriſt) to bee ill ſpoken of, traduced and ſlaundered? None els (a man would think) but ſuch as braine madd, would imagine ſuch a thing. A man that had in him no more but meere reaſon and pollicie, might eaſilie ſee further into this matter (but only that Papiſts deſire nothing but hurlie burlie & confuſion) that if they had no feare of God before their eies: yet they might well thinke with them ſelues. that if by their fauour ſhewed to Prieſtes, Seminaries or Ieſuites, they ſhoulde hauehave acceſſe to ſuch places, or come ſo neere her Maieſtie, that anye hurte ſhould happen to her ſacred perſon (vvhichwhich God for Chriſtes ſake keep farre from her) that the oath of aſſociation would ſtirr vp ſome, and the louelove wherewith her Maieſtie hath bound thouſands and thouſands of her faithfull ſubiectes vntounto her, would conſtraine both Noble men, Knights, Gentillmen and all ſortes of the commons, to bee reuenged vponupon them that hauehave bene meanes of ſuch euill. And they can not bee ignorant, that if there bee ſuch a thing, and that it may bee now for ſome conſideration, wincked at: yet there may come a time, when ſuch things may be ripped vp, and called to accountes; and then, I dare ſay, they woulde not bee willing to take vponupon them ſuch Popiſh treaſonable & irreligious writings. No meruell therefore if they care not what they ſay againſt vsus poore Miniſters: when they dare make it (by a queſtion & anſwer) lawfull to ſue for fauour, at the hands of ſo reuerend, wiſe & iuditious men; whoſe place is ſo directlye oppoſite to ſuch vvicked hypocrites; and they ſtand as vvatchmen to diſcouer them, and as Iudges to puniſh them.
But if among all the Proteſtant writers there bee ſome one that hath put forth ſome priuate opinion of his owne concerning the authoritie of Princes: are vve to be blamed vvith that where vvith we were neuer acquainted? But this is a ſtale ſlaunder againſt all Proteſtantes,Of the differēce between Chriſt. ſub. part. 3. pag. 3.6. Aunſ. to P. Frarine pag 35. anſvvered by M. D. Bilſon & Doctor Fulk; and commeth to late to be laid vponupon vsus. But heere vve may ſee their beggerly pouertie, or els ſome ſecret ſecular Popiſh malice, that they muſt bee faine to thruſt into the ballance of their falſe accuſation againſt vsus, what ſo euer colour may be deuiſed againſt all forren Proteſtantes, to vvay downe the good eſtimation of a fevve poore Miniſters of England. Such is the actions of the Anabaptiſtes & of Martin Marprelat, Harding. aunſ. Artic. 25. diuiſ. 12.& frantick Hacket: euen as iuſt as the furious diſobedience of theſe verie Anabaptiſtes is laid to the charge of all other Proteſtantes by the malicious & wicked Papiſtes. It is now at the leaſt 33. yeare, ſince our troubles began to be verie heauie vponupon vsus, let thē ſhew how vve hauehave mooued the leaſt finger againſt our dread Soueraigne? The preſent toleration of ſome of the chief vvho hauehave vvritten in this cauſe, in the conſcience of thoſe reuerende & honourable & wiſe perſons, who either hauehave cauſed their libertie or effected it themſelues, may teſtifie our innocēcie. And ſurely I vvould not deſire any fauour, if I might be conuicted of the euil cariage of the beſt of thoſe three. Neyther doe I feare that any honeſt mind, not blinded vvith hatred, vvill impute anye of their vvicked dealing to anye godlie Miniſter, vvhichwhich deſireth the good of our Church.
The ſecond great ſlāder touching Gods merciemercy vponupon this land.4 Therfore wil I come to the ſecond ſorte of obiections which ſeeme more neerely to touch vsus and our cauſe. The moſt principal obiection cōmeth within this circle: That we acknowledging not this ſingular benefite, proceeding from the merciemercy of God; namelie, that all hereſies, corrupt doctrines, all ſuperſtitions and papiſticall opinions hauehave bene baniſhed by the Prince & Realme, &c: and all points of doctrine neceſſary to ſaluation, and touching the myſterie of our redemption, or the right vſe of the Sacraments and true maner of worſhipping of God, are purely & perfectly taught, & by publike authoritie eſtabliſhed in the Church of Englād at this day, &c: we are ſo farre from beeing thankeful for the ſame from deſiring the continuance of it by heartie prayer: that by all meanes poſsible wee ſeeke rather to obſcure it and deface it; becauſe in certaine accident all pointes we hauehave not our fancies & proper deuiſes. So that by this we are iudged to ſet our ſelues againſt God, & frowardlie diſquiet the peace of the Church for external things (which is ſchiſmaticall) trouble the happie peace of the common wealth, & hazard the whole ſtate of religion, with no ſmall reioyſing of the wicked; greate offence of the weake Ghoſpellers; merueilous griefe of the Queenes Maieſtie & other that hauehave care of gouernement. If this obiection were as true as it is of greate importance; & as fitlie applied vntounto vsus, as it layeth vponupon vsus a moſt heauie imputation: then had wee greate cauſe to wiſh our tongues to cleaue to the roofe of our mouthes, & our handes for euer to forget to vvrite. If we hauehave not both by word & writing, publiklie & priuatlie, acknowledged the great merciemercy of God for her M.: in the baniſhing of al hereſies, ſuperſtitions, and namely Popery, & for planting the true Ghoſpell of faith among vsus: if we hauehave not & doe not dayly pray, both at Church and at home for the continuance of the ſame, & for the ioy and comfort of her M. & al our godlie Gouernours and Superiours: if al men that knowe vsus, doe not alſo euerie day ſee & behold, that this is our care and ſtudie, and that we doe ſtirre vp others both publiklie and priuatelie to doe the ſame: then let the Lord reward eueryevery man according to his righteouſnes and faithfulnes, & let the wicked feele his iudgementes. We can boldlie commend our ſelues to the teſtimony of al our neighbours, friends and enemies whatſoeuer: whom hardned malice hath not ſo farre ouercome and blinded, that they can not & vvill not ſay and confeſſe, that which in the eies & eares of al men appeareth plainly: euen as the ſhining of the Sun in the firmament, and the ſound of many waters to them which trauell by ſea & by land. But the force & power of this accuſation is in two things: firſt they ſay That by all means poſsible we ſeeke rather to obſcure this merciemercy of God & to deface it. 2. The reaſon which is made of this our ſo doing: Becauſe in certaine accidental points, we hauehave not our fanſies and proper deuiſes. If in deed theſe two things might be proued againſt vsus,The cheefeſt force of this accuſation. then all the other branches of this ſurmiſed ſlaunder, vvoulde ſhrewdlie wring vsus: otherwiſe they fall all to peeces, as looſe members vvithout ioyntes and ligamentes. Therefore let theſe bee examined. Firſte, vvhat meanes at all hauehave we vſed to obſcure Gods merciemercy? We hauehave, in the knowledge of all men that know and heare vsus, prayſed God and prayed for her M. and the ſtate, in regarde of this merciemercy of God: vve hauehave in our Sermons & in all our talke (as occaſion is offered) euer defended the doctrine of faith & of the Sacraments, & the aboliſhing of al hereſie, ſuperſtition and poperie. Wee hauehave writtē very much for the maintenāce therof, againſt ye papiſts, Anabaptiſts familie of louelove, & Browniſts: ſome of vsus hauehave ben vſed in conference with other godlie learned men to diſpute with the challengers and chieftaines of poperie: & more would hauehave done in that behalf, if they might hauehave ben permitted, And this to be true we referre our ſelues to the iudgement of all the world, and we hope ſo well of our bretheren (that write againſt vsus) that they will not denie it vntounto vsus: what ſhould thē be all thoſe poſsible means which we hauehave vſed to deface or obſcure Gods mercies? But it may be, it is meant, beecauſe we hauehave not vſed ſom certaine ceremonies of the church nor ſubſcribed to the bookes of orders and common prayer, &c. and hauehave made petitiō to the Parliament and after by apologetical writings defended theſe our doings. Other things we know not, and for theſe I hope wee neede not be aſhamed. Firſt it is apparant, that in all theſe thinges wee hauehave not medled againſt the doctrine aforſaide, nor againſt the chiefe ſubſtance of anie the ſaid bookes: and therefore in regard of the matter it can not bee ſaid, that wee ha… …irectlie done anie thing tending to o…cure or deface this merciemercy of God. Secondlie, if it be ſaid, that by theſe thinges (which I confeſſe) wee hauehave indirectly vſed meanes, &c. I anſwer, that in this wee hauehave done no otherwiſe, then all Chriſtian Miniſters both maye and ought to doe. For in not vſing the ceremonies, when wee founde our ſelues doubtfull and troubled. What could we doe leſſe or better, then to repaire to the reuerend Biſhoppes for counſell and comfort? Which for the ſpace of ten yeares, (or the moſt part thereof) they did in ſome good meaſure afoorde vntounto vsus: till as I take it, by the relation of ſuch as were in the ſame broiles, the Papiſtes had cunninglie wreſted our good Fathers from vsus. that they could and woulde doe no further for vsus. Then yet complayning of our caſe and opening our doubtes vntounto them, we did as the lawe affoordeth, that the cauſe ſhoulde bee brought before the Ordinarie, in all doubtes about ceremonies of the church eſtabliſhed by law: and finding not our ſelues reſolued by our ordinaries, alas what could we doe leſſe, then quietly to ſuffer our ſelues, (with great grief bewailing our flockes) to bee ſuſpended, impriſoned & depriued. And this hath beene the cauſe of all them which hauehave not vſed the ceremonies ſo fully as ſome other of their bretheren. Secondlie, for the petition or admonition to the Parliament, wherein are laide open ſuch imperfections as are found in all theſe bookes, and for all other writtinges which hauehave come forth in defence of the ſame, if it bee ment, that the ſame is the meanes of obſcuring and defacing the merciemercy of God. We anſwer (as partlie the admonition doth) wee hauehave alwayes borne with that wee coulde not amend, and hauehave vſed the booke of common praier in our miniſterie, ſo farre forth as wee might, reuerencing thoſe times and thoſe perſons in which, and by whome it was firſt authorized. But now being compelled by ſubſcription to allowe the ſame, and to confeſſe it, not to bee againſt the worde of God in anye point: we could not but ſhew a reaſon of our refuſall: & it was meet that we ſhoulde tender to the Parliament our griefes, as all other ſubiects doe in all other caſes. Becauſe that is the place which by auncient cuſtome of this, Realme ſerueth for the redreſſe of all things to be reformed, and the eſtabliſhing of all matters in the ſtate of this kingdome. If in the ſtile and maner of doeing, they or anye other writing in defence of them,Curious and bitter wordes not iuſtifiable hauehave ben ouer curious, bitter, or ſharpe: by which they hauehave incenſed thē, whome they ſhould hauehave 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 vponupon them, and that being (as they verilie thought) further and beeyonde the lawe of this Realm: did giuegive 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 vponupon the earth: yet God puniſhed him, Becauſe his ſpirite beeing vexed by the people, Pſ. 106.72.73hee ſpake vnaduiſedlie with his lippes. So no merueill though (we poore weake ſoules, farre inferiour to that moſt rare man) hauehave 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 vsus; for that wherein they hauehave beene ouerſeene in their dealing toward vsus, & toward the Church of Englande in theſe cauſes. And I hartly pray God, that they doe not one day confeſſe and ſay: Wee hauehave verelye ſinned againſte our brethren, Gen. 42.41.in that wee ſawe the anguiſh of their ſoules, when they beſought vsus, and wee woulde not heare them, therefore is this trouble come vponupon vsus. The Lorde our God euen our mercifull Father bee iudge betweene vsus. Touching ſubſcription I hauehave 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 hauehave 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, vnderunder 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 …ooke of orders, be but an accidentall …ointe. To deſire that Chauncelers, Officialls and Commiſſaries, ſhoulde …ot adminiſter diſcipline, and name…e, excommunication, which D. Sut…ef ſaith is againſt all reaſon for a laye …an to do; & that the Paſtour ſhould …ot be a non-reſident, which the reue…end Fathers ſay is a pernitious thing: …r to ſay that God hath conſecrated natrimonie to ſuch an excellent my…erie that in it is ſignified and repre…ented the ſpirituall mariage betwixt Chriſt and his Church, which is not …o to be founde in holye Scripture, but … a belying of his glorious Maieſtie: …o ſaye that theſe and manye ſuch like, …e accidentall pointes, I hope no aduied man, that looketh throughly into …ur cauſe, will aduenture. And where … is ſaide that wee woulde herein hauehave …ur fancies and proper deuiſes: let the …oſte reuerend Father determine for …s, where hee hath theſe wordes:D. Whitg. in the preface of the defenſ. of the aunſ. to the admonition. The …ontrouerſie is not, whether manye of the …hinges mentioned by the platformers, were …tlie vſed in the Apoſtles time, or may …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 Apoſtle… 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 hauehave deſerued to be reproached with our fanſies and proper deuiſes, who are liuing ſo manie hundred yeares after them, & hauehave 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 merciemercy & 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 cā not be ſaid to ſett our ſelues againſt god; frowardly to diſquiet the church; trouble the common wealth; hazarde the whole ſtate of religiō; 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 hauehave 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 that the Miniſters of Chriſt ſhould reuerently admoniſh the ſtate of ſome points needfull to be reformed, by the holy Scriptures and vſage of the bleſſed Apoſtles. But aboue all other Imeruaill how this can be to hazard the whole ſtate of Religion, except a man would ſay, that to goe about in honeſt ſort, to make perfect, that which is verie well and excellentlie begun, is the high way to deſtroy all.
But it may bee the myſterie of this point of this obiection, is contained in the ſeconde,The obiectiō of innouation which is alſo a matter of great conſequence. Namelie, that beeing a ſetled gouernement of all thinges, it is a dangerous thing to goe about to alter the ſame. For all innouationes are dangerous to the ſtate. Which as it is an argument not to be deſpiſed, ſo is it vrged by ſome in the hieſt degree. And wee our ſelues doe freelie acknowledge, that it is worthie due conſideration. How bee it, we verilie thinke, that it is not on our part, or in cauſe ſo heynous as it is made. Firſt becauſe as is before ſhewed, we deſire not the new forming of the Church, but onelyonly the rectifying and perfecting of diuers things in the Church: and that euerie thing might agree & be according to the doctrine of our Church,To make perfect is not to innouate. and namelie that holie Canon which ſaieth: All our actions ſhoulde bee ſquared, after the will of GOD reueiled in his worde. In the tyme of King Dauid, by vniforme conſent of all eſtates, the arke of God was ſought after,…. Cor. 13. and to bee brought vntounto Hieruſalem: but they bringing it in a carte God made a breach, ſo as they durſt not, for that time carrie it further then the houſe of Obed Edom the Gittite, yet after vponupon more & better examination of Gods worde, they brought it by the Prieſtes & Leuites,Cap. 15. and found that God made a breach among them, for not ſeeking him in order. Heere ſhall it be ſaide, that this latter was an innouation, or not a perfecting of that which of a good and honeſt minde was begunne before, but wanted ſome part of Gods order. So if we craue no alteratiō in religion but onelie that the thinges which are (ſtanding as they doe) may be brought to the order of the Apoſtles vſe and to the canon of Gods holye woorde in thoſe circumſtances which remaine yet vnreformed, I hope it will not bee an innouation. Ioſiah one of the moſte excellent Kings of Iudah and Hieruſalem, 2. Cron. 34. & 35.being young; in the eight yeare of his raigne, began to ſeeke after the God of his Father, and in the twelfth hee beganne to purge Iudah and Hieruſalem from the high places and the groues, and the carued and molten images: then in the eightenth yeare of his raigne, hee repaired the houſe of the Lorde, & finding the booke of the Lawe, cauſed all eſtates to couenant vvith God, to followe his law & keepe his teſtimonies and ſtatutes; and laſtly ſolemnized the feaſte of the paſſeouer. Here you ſee are many and great alterations, ſuch as I may boldly ſay, there woulde not be ſo great, if wee had all the things wee deſire: and yet it proued to be no daungerous innouation. And is not God as well able to bleſſe vsus, if we goe forward in his Goſpell, as hee was in proſpering them? Is it more dangerous to adde a little, now religion is ſetled in mens heartes, then it was at the firſt to make an whole in nouation & change of all, when men had little or no taſte of religion? I am perſwaded, that if the ſtreame did not ſo mightilie and violentlie runne againſt vsus, but that our Reuerend Fathers and others were as willing to come a degree neerer to the Apoſtles vſe:If things were reformed, the ſhew of innouation would be ſmall. that by the very lawes and orders alreadie eſtabliſhed, we might hauehave the moſt parte brought into good order, as partly may appeare by the 2. & 3. chapters of this booke, partlie by a booke called the Abſtract, and partly by the authoritie which is giuen to Miniſters touching communicants: & diuers other thinges; which I knowe wiſe and godly men would finde out, that in ſhew there would be no great odds, though ſo much were reformed, as might make vp the breach, which is betweene vsus, becauſe wee hauehave not ſought God altogether in perfect order. If Subſcription were kept within the compaſſe of law according to the meaning of the ſtatute Anno 13. and the ceremonies made indifferent to vſe or not to vſe: excōmunication & execution of Eccleſiaſtical cenſurers reſtored and reſerued to the Biſhops and Paſtours of our Church: and if the vnpreaching Miniſter were tyed to performe his promiſe in his ordination, and the not reſident ſent to their flockes: the wound would be by and by healed, and we ſhould be alone & ioyfull bretheren together. Which thing I vvould not hauehave touched, but that it might appeare, that the obiection of innouation is not ſo materiall and of ſuch waight, as it ſeemeth. And I am perſvvaded, there be of the Reuerend Fathers and others in this lande (being as notable men as euer vvere in all Europe) that if it vvould pleaſe God to encline our heartes to agree in this point, to take a brotherlie order for cutting of all contention, and for the more ſtraight curbing of the vndermining enemie: who would and could, by their vviſedome & learning doe a great deale more excellentlie that vvay, then I poore weake man am able: vvho vvell knowing mine owne vvantes and imperfection, can vvillinglie ſet mine handes vnderunder their feete.
In the next place it is to be conſidered, vvhether that becauſe the thinges in controuerſie are called external, we may be called ſchiſmaticks. Saint Paul (mee thinketh) doeth helpe vsus in this caſe, vvhere hee ſaith:Rom, 16.17. I beſeech you brethren, marke them diligentlie, whiche cauſe diuiſion and offences, contrarie (or as the Greeke worde ſignified: beſide) the doctrine vvhichwhich yee hauehave learned, and auoide them. Nowe vvhen it is before declared, that the thinges vvee deſire and ſtand for, are according to the doctrine vve hauehave receaued, & as our reuerend Fathers and Brethren confeſſe vſed in the Apoſtles tyme: we humbly ſuing for and teaching theſe things by the vvord of God (vvhatſoeuer terme you giuegive the things themſelues) vve can not in any ſort be called ſchiſmatickes. And if I being called into queſtion for one of the leaſte ceremonies, to the vſe vvhereof I can not frame my conſcience, yet if, being in mine owne iudgement weak in cōpariſon of other learned men whoſe iudgement I reuerence; or in the opnion of ſome other I be accoūted fooliſh, or, as ſome will ſay, peeuiſh) I bee afeard to offend myne owne conſcience, and doe chooſe rather to be ſuſpended or depriued, and quietlie ſubmit my ſelfe to the puniſhment of law, and abide peaceablie in the vnitie and fellowſhip of the Church, I hope I am no ſchiſmaticke, nor a froward diſquieter of the Church. And ſuch hath ben our maner of doeing, patientlie ſuffering that which is impoſed vponupon vsus.
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 hauehave no good miniſtrie: you refuſe to ſubſcribe to the booke of common prayer, then make you that we hauehave 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 hauehave 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 vsus and our cauſe, and the maner how we doe refuſe ſubſcription, either doth or can ſo think in his conſcience, to determine of vsus 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 vsus, 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 hauehave 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 vponupon vsus 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 vsus there vntounto: 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 hauehave 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 hauehave an odious ſounde: but it griueth not vsus to anſwer. We doe therefore confidentlie ſay; that in all theſe things we giuegive vntounto 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, vnderunder God, to hauehave 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 hauehave 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 hauehave bene giuen of God him ſelf vntounto 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 vnderunder 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, vvhichwhich 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 vvhichwhich 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 vsus out of the handes of the bloodie Spaniards. In all which ſhe is as vvorthie and renoomed a Prince, as any this day in Europe: ſhevving her ſelfe to be a true vvorſhipper of God, and a carefull obſeruer of his vvord. If vve ſhould offer anye further matter, then that is heare ſhevved to bee her meaning and doeing, vve might iuſtlie hauehave this accuſation laid againſt vsus: but that you ſee, hath as eaſie a denyall, as it is a moſt manifeſt ſlaunder. But as for the diminiſhing of her prerogatiue by Elders, or that the Paſtour ſhould be a Pope: I vvonder at the skantling they take, ſhould either of theſe take vponupon him any thing diuers from the Scriptures, and which he might dare to doe, beeing not authorized thereunto, by publike order of the Church and confirmed by her Maieſties authoritie. And how can a poore Miniſter bee a Pop… when his authority ſhould reach butte… one pariſh? and that therein he ſhoul… not doe his own mind, but be meaſured by a law and ſuperior authoritie. This they know well or may know, that obiect theſe things againſt vsus, I merueill they dare hazard their credite, to publiſh ſuch kinde of vncharitable inuentions. But we are not to good to come vnderunder ſuch vniuſt imputations, ſeeing our Sauiour Chriſt dranke of the ſame cupp: but our grief is the more, to hauehave ſuch meaſure from our reuerende Fathers & deare brethren. The next beſitting this kind is that we affect popularitie: & to bring al to a popular ſtate.Thirdly touching popul… ritie. This ſlaunder ſeemeth to mee to hauehave tvvo forckes. Firſt in regairde of the peoples chooſing of their Paſtour: and ſecond that vve ſhould bee enemies to Magiſtrates or Monarchicall gouernement. I anſvver, in the firſt vvee leaue not all to the people, but onlye vvee vvoulde not hauehave the people left out, but as Act. 6. and 14.23. The Biſhopes and Miniſters ſhould order and guide the people: and both ioyning together the choiſe might bee free and moſt for the benefit of the Church. Novv vvhen the Biſhops of our Church in England, before they ordaine a Miniſter, vvill hauehave him to nominate a place, and (as I hauehave ſeene in practiſe) ſend their letters to that place, to ſee if any coulde except againſt him, and laſtly ordaine him with theſe words: Take authoritie to preach to this congregation: meaning as I take it, the Pariſhe which had choſen him: alas what popularitie is this? This obiection Maiſter D. Fulke anſwereth againſt the Papiſtes, by thoſe words: And as for the popular election, if you hauehave red thoſe bookes you make mention of, Defen. of Engliſh tranſl. cap 15. pag. 797.you might perceaue, that neither of both partes, allow a meere popular election. And that Maiſter Whitgift doth not ſo much contend, what forme of election was vſed in the time of the Apoſtles, &c. The other forcke is a meer deuiſe, a deuiliſh quarell, and calumniation againſt all Proteſtantes (for Briſtow ſaieth:Motiue. 40, Protestantes be malignoures of the hier powers,) and hath no colour in the world, in any of our doeings, writings or practiſe whatſoeuer: therefore I think it not worthie to be anſwered.
6 The other arguments & obiections are not of ſo great a prayſe,Obiections of more equitie. yet wil I anſwer ſome few of them: that if it be posſible, the chiefe heads (vntounto which all other may be referred) being found light and vaine: all the reſt might bee accounted no better then they are. Firſt our friends ſay vntounto vsus, if their be no ſuperior, how can there be any good order? We anſwer that we meruil they vnderſtand not, that wee meane, that the lawe and authoritie of the Prince ſhalbe ſuperiour to all the Magiſtrates and Commiſſioners as ſigned by her, to ſee all her good lawes executed. And as Maiſter Fulke ſaieth, wee graunt among the Miniſters themſelues,An ouerthrewe' of the anſw. to M. Chark. prefa… pag. 112. a primacie of order, as it was among the Apoſtles, namely according to which Iames was preſident of the councill at Hieruſalem Act. 15. But it is further vrged that the honour of Bd. is more for the protection of the Miniſters & for their reputation. I will not heere for reuerence ſake anſwer all that I can, and which miſerable experience afordeth, only I would ſuch to conſider, that our armour is ſpirituall; and that the Apoſtles ſubdued all the worlde, without this earthly honour, which this obiection pretendeth. But a Chriſtian Magiſtrate being friend, wee hauehave now leſſe cauſe to feare our reputation if we doe well, then they (being baſe and poore fiſhermen & of low eſtate) at that time had, when all the power and glorie of the world was againſt them. Therefore the Pſalme ſpeakes another maner of conqueſt: Namely that, Chriſt ſhoulde proſper with his glorie, Pſal. 45.4…and ride vponupon (no other pompeous chariot but) that of Gods word, all laid ouer with golde of trueth, and drawne with no other horſes, but meeknes and righteouſnes. So am I perſwaded that although this great dignitie of our Prelats were takē a way; yet if we did diligently and faithfully, in humble & vpright maner teach the people Gods word of truth and ſaluation, it woulde procure vsus honour and reputation, ſufficientlye beſeeming Gods Miniſters; finding that ielous word of God true: Them that honour me, 1. Sam. 2.30.I will honor, &c. And laſtlie,Of ſufficient Miniſters and maintenance for them. it is demaunded, where wee will find ſufficient Miniſters to bee preachers, & liuing for ſuch worthie men. This obiection with many other might be left out, for there be (God be thanked) ynough worthie men, if they were ſought after, both in the Vniuerſities & other where: but while men are ſuffered to runne and ride, and ketch before they fall, manye worthie men are paſſed ouer and not knowne; ſome are faine to be ſcholemaiſters, & ſome (becauſe of theſe troubles) change their ſtudies. Manie are afearde to ſet their ſonnes to ſchoole, ſeing Miniſters ſo little regarded. Littleton, Galen, and the godly houſes of Noble men and Gentlemen, woulde helpe to make vp the number. And this wee ſee dailie, that there can not be a place void, but there be many ſchollers of reaſonable competent giftes to fullfill the ſame. As for maintenaunce, God bee praiſed, this Realme aboue all other, is to bee commended: only the ioyning of ſmaler liuings and Pariſhes into one, with redeeming of impropriations woulde quickly fill vp that gappe: that no man of a moderate gouernement and deſire (if euerie one be placed after his giftes) ſhould hauehave iuſt cauſe to complaine.
Theſe thinges beeing conſidered, I hope it will appeare to all reaſonable men, that it can be proued by any good reaſon; that the godlye Miniſters deſiring reformation, are enemies to the ſtate, or cauſes of theſe troubles which are among vsus. But yet there remaineth one imputation, which I can not paſſe ouer. Becauſe although it hauehave not ſo much as a ſhadowe of truth:The laſt great flaunder touching Papiſts and Ieuſites, 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 vsus factious and vnderminers of States and Magiſtrates, as the Ieſuites, comparing vsus with them in fiue & twentie lies in one place: which although in the conſcience of all honeſt men knowing vsus, 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 vsus & al Papiſts. Secondly, by the affection vvhichwhich is in them and vsus. And thirdly, by the likely effects: If vve ſhould both hauehave fauour & toleration alike. And this I will handle in three ſeuerall chapters, as briefly as I can: Not ſo much for the defēce of our innocencie (vvhichwhich by that vvhichwhich is alreadie vvritten, is ſufficiētly 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.