The Plea of the Innocent, Chapter 10
Cap. 10.
Wherein is demoſtrated, 1. That the vnpreaching miniſtrie, non-reſidencie, and Subſcription, are troublers of the ſtate. 2. They are breeders of Atheiſtes and Papiſtes, and ſo ouerthrowers of the whole land, if there be not remedie in time 3. At which the Atheiſts laugh to their owne confuſion.
NOw could I wiſh that I had the wiſdome of Nathan when he was ſent of God,2. Sam. 11. to admoniſh Dauid: or that I had that power in my wordes, which the Angell had, who ſpake vntounto the children of Iſraell in Bochim: Iudg. 2.2.or that my ſpeach might be found worthie of that authoritie which Eſaie had with Ezekiah when hee told him,Eſai. 39.8. that all in his houſe &c. ſhould be carried to Babell. Or at the leaſt that they woulde be taken in good parte,1. Sam. 3.18. as that of the childe Samuell: when hee tolde a moſt heauie doome vponupon Elie the prieſt. Which I ſpeak not, becauſe I diſtruſt the trueth of that I am preſentlye to vtter: or that I feared the fatherly vviſdome & godly charitie, and ſinceere conſcience of the reuerende Fathers of our Church: but that the common aduerſarie and enemie to all goodnes, in the depth of his policie, can ſuggeſt many plauſible things, to deceiue godly and wiſe men: And ſuborne transformed A poſtles to beare downe the truth. As he did ſuggeſt againſt Athanaſius (for his conſtancie againſt Arianiſme) that hee cut of a mans hand, and vſed Magick:Socrat. ſcho… lib. 1. cap. 27.28.29.35, and when that was diſcloſed they enforme the Emperour that Athanaſius threatned hee woulde cauſe that no corne ſhould bee conueyed from Alexandria (as they vſed) to Conſtantinople; and named fower Biſhopps to hauehave hard him. And ſo that good Emperour being abuſed, exiled that worthie Biſhop, and ſent him into Fraunce. And that good and godly King Dauid, was ſo greatlie deceaued and miſled by the falſe information of wicked Ziba, that hee condemned innocent Mephiboſheth. 2. Sam. 16. Cap. 19.24.And ſurely who is able to ſtand before enuie? But I reſt vponupon God alone, who knoweth the counſell of mine hart: and hee can make the men of my ſtrife to ſee & accept my good meaning & honeſt purpoſe. Before him therefore I proteſt, as before the righteous iudge of all fleſh, which without reſpect of perſon rewardeth euerie man according to his works: that if I were not thorowlie perſwaded, that hee was the author, moouer and helper of me in this booke: & that it is behoofull, for all the reuerend Fathers and Miniſters of this land, and for all faithfull Proteſtantes, to be admoniſhed of theſe things; and that the wiſe & godly taking, vſing, & applying thereof (which I hope I ſhall finde at their hands) may be for the good of her Maieſtie and the State: I would neuer hauehave aduentured in this ſort to medle, or to ſet forth one word at this time in this cauſe. For how fooliſh were I to procure my ſelf trouble, without a warrant from God and his worde: and hauing quietlie enioyed my place euer ſince the forlorne yeare of ſubſcription (except that I was at two times ſuſpended ſome two yeare) in peace and quietnes: vnderunder the wiſe and fatherlie ouerſight of the moſt reuerende Father our Dioceſan of Cauntorburie, not hauing ſubſcribed in any ſort, neither vſed all the ceremonies ſo preciſelie as peraduenture ſome other doe. If the louelove of the whole Church, the neceſſitie and goodnes of the cauſe, the glorie of God and the good of the whole lande; did not in me way downe all reaſoning and diſputes; I coulde eaſilie fore caſt 500. cautions, which would mightelie draw me back and make me afeard of ſuch an enterpriſe; vvhichwhich proteſtation I make choiſe of, rather in this place, becauſe! doubt this chapter vvill not be altogether defenſiue (as I ſuppoſe the reſt be) but rather offenſiue & diſpleaſing: but I vvill frame my ſelfe as neere as I can, to giuegive ye leaſt cauſe; that any man ſhould take occaſion. I vvill medle vvith no mans perſon, onelyonly I propound ſuch reaſon for the reforming of theſe things, as I hope ſhall become a Miniſter of Chriſt.
1. Theſe three thinges; The vnpreaching miniſtrie; the abſence of the Paſtor from his flock: and ſubſcription; I take to be ſin in the ſight of God: and if that be true, then they may rightly be called troublers of the ſtate: becauſe it is written:Hier. 5.25. Eſai. 50.2.1. King. 18. that, Sinne hindreth good things from Gods people, and iniquitie maketh a ſeparation betweene God & them. And to forſake the commandement of the Lord, is the cauſe of trouble to Gods Church. The vnpreaching miniſtrie, ſinne.Let vsus firſt examine the vnpreaching Miniſter, vvhether it bee not ſinne. Gods commaundement is: that euerie Minister ſhould be apt to teach, no nouice in knowledge; 1. Tim. 3.2.6.one that holdeth faſt the faithfull word according to doctrine, that he alſo may be able to exhort with wholſome doctrine, Tit, 1.9.& improue them that ſay againſt it. If then the breach of Gods commaundement be ſinne (as Saint Iohn ſaieth.) Seing our miniſtrie vvhichwhich doth not & can not preach,…. Ioh. 3.4. is contrarie to this cō mandement, it muſt needs follow, that the ſtanding thereof in our Church, is ſinne; & ſo a troubler of the ſtate. That vvhichwhich cauſeth the people to periſh, is ſinne; but the vnpreaching miniſtrie cauſeth the people to periſh, therefore it is ſinne. This argument is teſtified by manie vvitneſſes. Firſt Salomon ſaieth: Where there is no viſiō, Prou. 29.18.the people decay. And Chriſt addeth further: If the blinde leade the blinde, they ſhall both fall into the ditch. And Oſeah the Prophet applyeth the ſame to euerie vnpreaching Miniſter ſaying:Mat. 15.14. My people are deſtroyed for lacke of knowledge: Oſeah. 4.6.becauſe thou hast refuſed knowledge, I will alſo refuſe thee; that thou ſhalt be no Prieſt to me: and ſeeing thou haſt forgotten the law of thy God, I will alſo forget thy children. Looke the booke of orders in the ordayning of Prieſtes.If the vnpreaching miniſtrie be no ſinne, why are they ordained to preach the vvord of God; vvhy are they made to promiſe to giuegive faithfull diligence; to miniſter the doctrine & Sacraments and the diſcipline of Chriſt, as the Lord hath commanded, and to vſe both publike and priuate monitions and exhortations? And why are they at that time exhorted, in the name of our Lord Ieſus Chriſt, to hauehave in remembrance, to how hie a dignitie, and to how chargeable an office they be called, that is to ſay to be the meſſengers, the watchmen the Paſtours and ſtewards of the Lord to teach, to premoniſh, to feede & prouide for the Lordes familie, &c. And why is it there alſo ſaid vntounto them: Seing that you can not by anye other meanes compaſſe ſo waightie a worke, pertayning to the ſaluation of man, but with doctrine and exhortation, taken out of holy Scripture, and with a life agreeable to the ſame, ye perceaue how ſtudious you ought to be in reading & learning ye holy Scriptures, &c. And why are wee taught in the booke of common prayer, to pray, that all Biſhoppes, Paſtours and Curates, ſhould ſet forth Gods true and liuelie worde, and rightlie and duelie adminiſter the holy Sacramentes: if an vnpreaching miniſtrie were no ſin; The conſcience heereof no doubt cauſed that reuerend Father M. D. Fulke to write, that hee would not excuſe any vnſufficient Miniſter nor their ordainers:Ouerthrow of Stapletons fort. cap 8. pag 113. Defenſ, of tranſ. of Engl. lib. cap. 15, pa. 401. And that hee which is voide of giftes, is ordained vnworthelie and with great ſinne, both of him that ordaineth, and of him that is ordained. Now if theſe things bee true let wiſe men conſider, what daunger it is to ſuffer or maintaine a knowne ſinne fortie three yeare in the Church of Chriſt: and ſo, whether this bee not a iuſt cauſe of the troubles of the ſtate, by the righteous iudgements of God.
In the next place let vsus looke vponupon the learned non-reſident,Non-reſidēce ſinne. & examine whether the abſence of the Paſtour from his flocke and negligence (as it is vſed among vsus) be not ſin. For a man may bee called by the Church as Epaphroditus was, to ſome ſpeciall work for a tyme,Philip. 2.25. for the common good of the whole. But our queſtion is whether a man may lie in a cathedrall Church or in the Vniuerſitie, or dwell in ſome towne like a Gentilman, and ioyne benefice to benefice, and liuing to liuing, paſsing his time in wealth and pleaſure and his flocke 20.30.40. or 100. miles of, more or leſſe, comming verie rarely or ſeldome amongſt them. Heere I will not diſpute, but onlie I humblye beeſeech, and adiure all thoſe my reuerend and learned brethren, by the name of our Lord Ieſus Chriſt, and by the great & fearefull day of his comming, (when all diſpenſation of men ſhall be voide, and wee ſhall giuegive a ſtraight accounts of all our workes, which we hauehave done in our bodies) that (how ſo euer I am a verie meane and ſimple man, not worthie to carrie your bookes) you would looke into your owne conſciences, and ſee how you can anſwer to God: where he ſaieth,Ezech. 34.2. Wee be vntounto the ſheapheards of Iſraell that feede them ſelues, ſhoulde not the ſheapheardes feede the flockes? &c. Take heede vntounto your ſelues and to all the flocke, whereof the holye Ghost hath made you ouerſeers, Act. 20.28.to feede the Church of God which hee hath purchaſed with his owne blood. I charge thee before God and the Lord Ieſus Chriſt, 2. Tim. 4.1.which ſhal iudge the quick and dead at his appearing & in his kingdome: preach the word, bee inſtant, in ſeaſon and out of ſeaſon, improoue, rebuke, exhort, with all long ſuffering and doctrine. Feede the flocke of God which dependeth vponupon you, 1. Pet, 5.….careing for it, not by conſtraint, but willinglie, not for filthie lucre, but of a readie minde. Nowe if you, my brethren, liue from your charge, and ſeldome ſee the ſame, and enrich your ſelues with the Church liuings: can you anſwer God, that you feede not your ſelues but the flocke, & that you hauehave a readie mind to feede the flocke and not deſirous of filthie lucre? Can you ſay in Gods ſight that you are inſtant, in ſeaſon and out of ſeaſon, in teaching & preaching the worde, by improouing, rebuking, exhorting, and that you care & take heed to all the flock of God, ouer which you are ouer-ſeers, and which dependeth vppon you; when you ſo ſeldome ſee them, & ſo rarelie teach them? If theſe Scriptures doe prooue a diſpenſation to be committed vntounto you, and a neceſſitie laid vponupon, to feede thoſe people which you hauehave vndertaken for your flock: conſider whether you come not vnderunder that woe: which ſaieth, Woebec vntounto me, if I preach not the Ghoſpell: 1. Cor. 9.….And whether that bee not a generall iudgment reaching euen vntounto you, which the Prophet denounceth: Curſed bee hee which doth the worke of the Lord negligentlie. Hier. 48.10.And ſay vntounto your ſoules, whether you can auow vntounto God, that you, Studie to ſhew your ſelues approoued vntounto God, workmen that needeth not to be aſhamed. 2. Tim. 12.15.Conſider alſo how the example of S. Paule may trie your conſcience; who admoniſheth the Elders of Epheſus to watch ouer their flocks,Act. 20.31.271 20. remembring that for three yeares ſpace, he ceaſed, not to warne euerie one, both night and day, with tears, & that he kept nothing back that was profitable but ſhewed them all the counſell of God, and taught them not onlie openlie, but thorow euerie houſe. Waigh with yourſelues whether this partaineth not to you, & remember the greate inſtance of Chriſt vntounto Peter, three times ſaying, If he loued him, he ſhould feede his ſheepe. Adde heerevnto your promiſe made vntounto your ordination,Ioh. 21.…5. and that your authoritie is giuen you by theſe words: Take thou authoritie to preach in this Congregation. Your preſentation, inſtitution, & induction tye you to one certaine Congregation, and that Congregation payeth you tithes, becauſe you are their Paſtour to feede them with doctrine: & therefore you are called Rector or Vicarius of ſuch a Pariſhe. Laſt of all thinke with your ſelues, whether it bee aieſt or a true ſaying of the reuerende Fathers: Abſentia Pastoris à Dominico grege, Canon. Reſiden. Anno. 1571.& ſecura illa negligentia, quam videmus in multis, & distitutio ministerij est res & inſe foeda & odioſa invulgus, & pernicioſa Eccleſiae Dei. Where they affirme, Non reſidencie to bee an vnhoneſt thing in it ſelfe, odious to the people, and pernicious to the Church of God. If you can not anſwer theſe things, with a good conſcience in the fight of God (as I verilye thinke you can not) then weigh with your ſelues whether your ſinnes be not great: and then being obſtinatelie and with an high hande maintayned, whether you doe not cauſe the wrath of God againſt vsus. And ſo non-reſidence is a troubler of the ſtate,
Concerning ſubſcription: I will endeuour to bee ſomewhat briefe, forreuerence to their Fatherhoodes,Subſcription is ſinne. which (I am perſwaded) would not ſo vehementlie vrge it vponupon vsus, if they thought it to be ſinne. I will therefore ſhew onlie ſome two or three argumentes for this purpoſe. And I humblie pray them and all men, to waigh my reaſons with patience, equitie and truth, and ſhewe me no fauour, but as the honeſtie of my cauſe deſerueth. Firſt therefore I ſay: Euerie action, which maketh a man a falſe witnes of God, is ſinne.1. Cor. 15.15. For if to beare falſe witneſſe againſt a man bee ſinne,Iob. 13.7.8. 1. Ioh. 3.9. Hier. 23. as precept. 9. much more to report vntruthes concerning God. For God is greater then man. And he hath ſaid: that he will be againſt th…ſe Prophetes, which ſpeake vntounto his people out of their owne heart, that which hee commanded not. But ſubſcription cauſeth a man to teſtifie of God that hee hath done yt, which he neuer did. As namelie, in the booke of common pr…yer, That by the Baptiſme of his welbeloued ſonne God did ſanctifie the flood Iordane and all other waters, In the firſt prayer of Baptiſme.to the myſticall waſhing away of ſinne. And that, Impoſition of handes, (in confirmation of children,) is a ſigne of the fauour and gracious goodneſſe of God toward them. And that:In the laſt prayer in confirmation. In the laſt prayer ſaue one in matrimony. God hath conſecrated the ſtate of Matrimonie to ſuch an excellent myſterie, that in it is ſignified and repreſented the ſpirituall mariage & vn tie betweene Chriſt and his Church. Nowe theſe three teſtimonies concerning God, are not to be found in his holy word: therefore if we ſhould ſubſcribe vntounto them, we ſhould bee falſe witneſſes of God. Againe: Euerie action by which a man doth approue and allow ſuch a ſpeach, which no man hath authoritie to ſpeak, and ſuch affirmations as hee doth not know, or ſuch promiſes as thou canſt not performe, or regardeſt not, euerie ſuch action is ſinne, for we muſt keepe the cōmandements of the Lord,Deut. 4.2. 1. Pet. 4.11. without adding or diminiſhing: and Peter biddeth thē which ſpeak in the Church to ſpeake the words of God, and therefore Paule auoucheth the authoritie of his ſayings, affirming, that the thinges he wrote, 1. Cor, 14.37.were the commandements of the Lord. And the wiſe Preacher chargeth vsus in the caſe of ſpeaking & promiſing: ſaying, Suffer not thy mouth to make thy fleſh to ſinne. Eccle: 5.5.And they are reprooued by Gods ſpirit,Coloſ, 2.18. which aduaunce them ſelues in thoſe things which they hauehave not ſeen. But by ſubſcriptiō we allow ſuch ſpeech &c. For in the booke of orders the Biſhop, without any authority from God doeth ſay to the Prieſt, receaue the holie Ghoſt. And the booke of common praier the Godfathers and Godmothers doe ſay & affirme in the childes name that hee beleeueth all the articles of the Chriſtian faith, and they knowe not that the childe doth ſo beleeue: & they doe there alſo promiſe, that the childe ſhall forſake the Deuill & all his works and conſtantlie belecue Gods holye word, &c. Which promiſe they can not performe. And the vnpreaching Miniſter doth promiſe in their ordination, to preach and adminiſter diſcipline: which promiſe they can not and regard not to doe; and the non-reſident doth promiſe to preach to this cōgregation, which he neuer looketh after, but 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 eueryevery ſuch action is ſinne. For we are commanded To ſpeake the truth, Zach. 8.16.eueryevery 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 hauehave 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 ye ſame againe. When we giuegive ſuch ſymbolicall ſignification to the croſſe in Baptiſme, and affirme that by impoſition of handes and prayer, men may hauehave ſtrength and defence againſt all temptation to ſinne: & that,In the rubrick before confir. In the exhortation before matrimonie. Matrimonie ſignifieth vntounto vsus, 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 vponupon 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 vponupon 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 vponupon this land and the Church. If they hauehave not compaſsion vponupon their brethren, but ſuffer the holie ones of God, which come neere vntounto 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 vponupon vsus, 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 hauehave 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 hauehave ſuch an vnpreaching Miniſter vnderunder 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 giuegive 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 & hauehave no learning: the non-reſident is made the more worſhipfull; when hee can hauehave ſuch to ſerue him, & croutch vntounto 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 vponupon 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 & louelove I hauehave 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 hauehave 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.euen as he which feedeth the flock ſhould eate of the milke of the flocke: and he telleth thee, that the Prieſtes lippes ſhoulde preſerue knowledge,Malach. 2.…. and they ſhould ſeeke the lawe at his mouth. Bee not deceiued, God is not mocked. It wilbe terrible one daye to heare Chriſt ſaye: How cameſt thou he are? GiueGive accounts of thy ſtewardſhipp.
But at the non-reſident, I meruaile much more:Replie to Hard. Au…ſ. to the reader. (for alas as the reuerende Father Maiſter B. Iewell ſaieth: This is the miſerie of the ſimple, for neither are they able to teach them ſelues, neither hauehave they wherewith, to diſcerne their teachers: there was neuer, neither errour ſo horrible, but the ſimple hauehave receaued it, no poyſon ſo deadlie, but thē ſimple hauehave drunken it,) becauſe all excuſe duplicate page duplicate page is taken away from the learned diuine if he doe not his office and dutie: as it is written, He that knoweth how to doe well and doth it not, Iacob. 4.17.to him it is ſinne. This ſinne of non-reſidencie, hath three goodly vnderſetters, which are alſo broad figgeleaues to couer the nakednes of theſe learned men. Which becauſe I finde manie to be much comforted withall, and as it were vpholden in their ſinne, I will a little trie their power: Firſt they call and account their liuings, rewards of learninge.Three figge leaues couer the learned non reſident. Secondlye it is in the Queenes power and of the State, to order and diſpoſe the liuinges of the Church, as they thinke good. Thirdlie: ſo they preach, they are not to be charged, although they preach not in their owne Pariſh. For the firſt, I would deſire them to remember, howe they bee rewardes of learning: namelie either, becauſe men hauehave learning;1. Rewards of learning. or becauſe they vſe their learning, to the ſeruice of the Church, or common wealth. There bee rewardes for Captaines and ſoldiers, for Lawyers, Iudges, and Recorders: But it is giuen to ſuch as may goe, whether they will, & not execute the charge and ſeruice, for which they hauehave ſuch rewardes? Euen ſo I muſt needes highlie commend her Maieſtie and the ſtate, for the good and laudable prouiſion, which is for the miniſtrie of this land, being ſuch as if it were well vſed of vsus, it might be greatlie to the glorie of God, and the enlargement and honour of his Church: yet I cannot think ſo meanlie of her Maieſties princelie diſcretion, or of the wiſe care of the ſtate: that they would cauſe or ſuffer, the people of the lande, to pay the tenth part of their profites or rentes; to mayntaine a companie of idle men in their ſilkes and veluetts, & to fare delitiouſlie: and not to take paines by their learning to edifye Gods people; of whome they hauehave ſo greate liuing for that purpoſe. They woulde rather conuert it to the comfort of maimed ſoldiours and old Captaines, who hauehave hazarded their liues, & ſpent their eſtate, for the defence of their Prince and countrie. If the Bees doe not louelove the droane, nor the Gardener the caterpiller, nor the Kowheard the headghogge nor the common wealth the idle vagrant: then ſurelie the ſtate will not reward idle men, though they be learned if they doe not imploy their giftes to the vſe, wherefore and of whome they hauehave their liuing and maintenaunce. Alas what am I the better, vponupon great charges, to keep a great horſe, and neuer to ride? to nouriſh manie ſeruantes and not to vſe them, & to hauehave a great garden, and to gather no fruite? Will not the Maiſter of the Vineyard ſay of the figg tree which beareth not? Cut it downe: …uc. 13, 7.why keepeth it alſo the ground barran. And Chriſt ſayeth to ſuch as keepe their talent in a napkinne:Math. 26.26. Thou euill ſeruant and ſlowfull, caſt that vnprofitable ſeruant into vtter darknes, 29.there ſhall be weeping & gnaſhing of teeth. Cap. 24.45.Who then is a faithfull ſeruant and wiſe? whome his Maiſter hath made ruler ouer his houſholde, to giuegive them meate in ſeaſon; bleſſed is that ſeruant, whome his Maiſter, Math. 5.when he commeth, ſhall find fo doeing. A Miniſter is a light: ſhall we put it vnderunder a buſhell?Cor. 4. He is the diſpoſer of the ſecretes of God, ought he not to be faithfull?Cor. 4.6. The heauenly treaſure and riches is in the cheaſt of their breſt: ſhall it bee kept faſt lockt from Gods people? And the name of Chriſt is an oynement powred out;Cantic. 1.2. and will they ſtoppe it vp in ſilence and not by preaching ſprinkle it abroade to the ſweetning of Gods Church?
In the ſecond vnderunder-ſetter wherein they builde vponupon the Queenes power,2 The Queenes power in diſpoſing of liuings for miniſters. and of the ſtate, I ſuppoſe that if the Queene and the ſtate, becauſe of their pride, idlenes, and liuing in pleaſure, ſhould take the liuings from them, and conuert them to other vſes of the common wealth: they will quickly call it ſacriledge. But for my part, I confeſſe that it is in the libertie of eueryevery cōmon wealth to prouide liuinges for euerye ſtate and ſeruice, as they finde themſelues beſt able, & fitteſt for their courtrie or Cittie. For it is not ſaide in the Ghoſpell, Thus and thus, God woulde hauehave his Miniſters prouided for, as it was in the law of Moſes: but onelyonly thus.1. Cor. 9.14. So hath alſo the Lord ordained, that they which preach the Ghoſpell, ſhould liue of the Ghoſpell; And againe: The labourer is worthie of his hyer: and ſuch like.1. Tim. 5.8. But though it be in the libertie of the Magiſtrate, to appoynt liuings in ſuch ſort as he thinketh good ſhall that excuſe the idle and him that liueth in pleaſure; becauſe hee can ſay the law giueth me this! the Queene beſtoweth this vponupon me! did the lawe or the Queene giuegive it thee to be idle? or if they did: canſt thou be excuſed in heauen, which haſt a charge, from the Lord to feede his flocke which is committed vntounto thee? But the handſomeſt of all theſe figg-leaues is the thirde: for ſay they, wee doe preach, although not to our owne flockes, and we hauehave curates in them:…. Preaching …t Random …nd hauing …f curates. and how can you prooue, that wee are bounde to anie one particular charge, to teach and attende vponupon one Congregation? This laſt clauſe, is (I hope) ſufficientlie prooued before, and I will adde one thing more, namelie, that the Apoſtles hauing their charge ouer the whole worlde: in all places vvhere they conuerted anie people,…ct. 14.23. …it. 1.5. they placed by electiō miniſters church by Church, & Cittie by Cittie, whome they called Biſhoppes or Elders:…ct. …0. and to theſe they committed, the ſeuerall Congregations. They are called the Elders of Epheſus; the Angell of Smyrna; the Angell of Philadelphia, …u. 2, and 3.or of Laodicea. Heere I demand, whether theſe ſo aſsigned to their ſeueral churches in ſeueral places had charge to preache eueryevery where & whether the Angell of Smyrna had not his proper charge at Smyrna, and that he could pleaſe God, if hee went to an other Church, and receauing liuing of them of Smyrna, he might lawfully continue to preach at Laodicea and ſeldom at Smyrna: Eph. 4.11.For this cauſe I ſuppoſe they are called Paſtoures, becauſe they had their ſeuerall Congregations, to looke vntounto as their ſpeciall flock. And therefore the Apoſtle willeth the Coloſſians to ſay to Archippus, Take heede to the miniſtrie, that thou haſt receaued in the Lord, Coloſ. 4.17.that thou fulfill it. And if they read the tract of the primitiue ages, they may trace a good manie yeares, before that euer, theſe aduouſons, pluralities & diſpenſations for non-reſidentes, were once heard of in the Church of Chriſt. Now as touching the hauing of Curats, they will hardly find anie foundation thereof in Chriſts Ghoſpell.Hauing of curates againſt all reaſon. And it ſtandeth much againſt all reaſon. For if her Ma. appointe a Lieftennant in any place of her dominions: If ſhee ſhould take the fine or ſtipend ſhe giueth him, and liue as he ſeeth good in ſom haile place pleaſantly, keeping hoſpitalitie among his friends: and in his roome and place ſet ſome ignorant fellow: would ſhee not diſdaine that ſuch men ſhould take her money and liuing ſhe giueth them & skorne to doe her ſeruice? & would ſhe not be highlie diſpleaſed, if ſhe ſaw the ſeruice not performed, for want of a ſufficient man, & ſo damage growne to the common wealth? Howe much more, will God be offended, with ſuch careles, delicious and proud Prelates, as make daintie in their owne perſons to feede the flocke, for which Chriſt in his owne perſon died, & ſhed his owne precious blood. Will not God vpbraid them with this: that he ſpared not his onelie begotten Sonne for their ſakes, but gaue him to the death, and will they thinke much, hauing good maintenance for the ſame purpoſe; to take a little paines to teach Gods heritage? But ſay they, manye hauehave good and learned Preachers in their cures. True. Then let them tell it God in their conſciences, and anſwer him ſo; And ſee if he aske them not againe in their owne heartes: If the Curate bee good and a ſufficient teacher, what reaſon is there that the labourer, ſhould not hauehave the wages for that laboure? What priuiledge haſt thou to ſhew, why thou ſhouldeſt hauehave the liuing, and another take the paines? if he bee worthie to feede the flocke, let him bee clothed with the wooll, and fedde with the milke: why ſhouldeſt thou liue by the ſweat of another mans labour? What haſt thou done, what holines or righteouſnes is in thee aboue other men; Yea why doeſt thou keepe out other good and learned men, by multiplying of liuings, & ſee keſt thine owne & not that which is Chriſt Ieſus? What warrant haſt thou, to make as good or rather better man then thy ſelfe, to bee as thy ſeruant? And where haſt thou learned to make one Miniſter inferiour and enthralled to another? For my parte I enuie no mans wealth, but I fight in my ſoule, to ſee men of wiſdome and learning, to be ſo ouerſhot. Think not my deare brethrē, that although we be diſgraced by ſubſcription, and ſome other things & doings of men, that it ſhall bee a warrant for you: (to doe as you doe) in the ſight of almightie God, who gaue ſo deare a price for the peoples ſoules, as his owne and only Sonnes blood, & hath laid ſo heauie a charge vponupon euerie Miniſter; that if any ſoule periſh for want of his admonition, his blood ſhould be required at his hand.Ezee. 33.7.8.
2 Let vsus nowe ſee, howe theſe two breede Atheiſts and Papiſtes.Experience ſheweth that the want of preaching maketh Atheiſtes and Papiſtes. Firſt wee finde by great experience (and I hauehave now fiue and twentie yeares obſerued it) that in thoſe places where there is not preaching and priuate conferring of the Miniſter and the people, the moſt part, hauehave as little knowledge of God and of Chriſt, as Turkes and Pagans. One would not think it ſo: ſeeing they hauehave the holy Scriptures red in a know en tongue, and now and then ſermons quarterlie, yet ſurelie it is true in verie many places. For I hauehave bene in a Pariſh of foure hundred communicants, and marueiling that my preaching was ſo little regarded, I tooke vponupon me to conferre with euerie man and woman, before they receaued the communion. And I asked them of Chriſt, what hee was in his perſon: what his office: howe ſinne came into the worlde: what puniſhment for ſinne: what becomes of our bodies being rotten in the graues: and laſtly, whether it were poſsible for a man to liue ſo vprightlie, that by well doeing he might winne heauen. In all the former queſtions, I skarſe founde tenne in the hundred, to hauehave anie knowledge, but in the laſt queſtion skarſe one, but did affirme, that a man might be ſaued by his owne weldoing: and that he truſted he did ſo liue, that by Gods grace, hee ſhoulde obtaine euerlaſting life by ſeruing of God and good prayers, &c. Where I am, I hauehave bene twelue yeares, I hauehave eueryevery yeare communed with ſuch ſtrangers as hauehave come into this Pariſh, either houſ-keepers or ſeruants; and being ſmall, there comes ſome yeare not paſsing ſix, ſome tenne, & ſome yeres more. And truly God is my witnes, that I lie not, I hauehave found ſome that hauehave comd from Pariſhes, where there hath bene diligent teaching, to anſwere mee verye handſomlie, in all theſe thinges: but I can hardly remember any one, which had continued vnderunder a Non-reſident and vnpreaching miniſtrie, that had any knowledge, eſpeciallie to tell vvhat Chriſt is, or that wee are ſaued by faith in him, and not by works. Therefore I hauehave asked the like of others, vvhichwhich hauehave tooke the ſame paines as I did, and they hauehave affirmed to me the very ſame. Novv then, this being ſo, tell me I pray you: Firſt for Atheiſme, whether theſe be any better then Atheiſts which know not Chriſt. Such then being born bred and foſtered vnderunder theſe non-reſidents & vnpreaching Miniſters, what is the concluſion? Euerie man may ſee moſt lamentable.
Moreouer the Papiſt or any hereticke may eaſilie peruert them, vvho hauehave no better knowledge or iudgement, yea they may bee taught anye thing. A rich Papiſt or Atheiſt will lead a ſimple vnpreaching Miniſter as they liſt, and in ſome places, for to preferre paſtime & good cheare, I hauehave knowne ſuch an one to ſay morning and euening prayer together. As for non-reſidents, the cunning Papiſt can tell hovv to fit his humour, if he inueigh againſt Puritans, & cry out againſt the ſpoiles of the Church, &c. and diuers other like deuiſes hauehave they to delude them, that they may bee ſaide to bee vviſe in their generation.The cōmon wealth endomaned by non reſidents and dum miniſters.
Novv tell me vvhether the common vvealth doe not receaue domage and bee not in danger by this meanes. For vvhen the people be ſo ignorant; may not euerie Seminarie entiſe them as they liſt? and if euer the Papiſt ſhoulde ſet one foote their longed hope: Alas hovv coulde the ſtate truſt them that vere ignorant, that no conſcience nor honeſtie could mooue them but rather the bellie, and that part that would vſe them beſt and vvere moſt liklie to preuaile. Where as the Proteſtant, that hath knowledge of his dutie, and faith in Chriſt, he ſtands immoueable: thogh all the world would forſake his Prince, yet vvould he neuer. A mirrour of this had you in Queene Maries daies: vvhen the learned Proteſtante knowing his dutie, did patiently and conſtantly ſuffer for the truth, but the ignorant multitude were quickly turned from God. Furthermore the vviſer ſort of Papiſts and Atheiſtes, vvhen they ſee that vve ſpeake againſt the hedge-Prieſtes of Poperie, and the pride, idleneſſe and pleaſure of their greate and glorious Prelates: and that we our ſelues fall into the ſame ſcandall, doe they not deſpiſe vsus and count vsus at the leaſt as bad as they, yea and verie hypocrites and time-ſeruers, taking the miniſtrie vponupon vsus, for vvealth and pleaſure, and not for the feare of God, or the louelove of his people. And ſo their hartes are hardened, and they fall away more & more: vvhereby the Queene is robbed of her faithfull ſubiectes, and the ſtrength of her eſtate is effeebled. Whereas if vve could be content vvith a meaſure, and that euerie Pariſh had a godly learned teacher, vvee ſhould ſee a merueilous encreaſe of good Chriſtian people, and an inuincible power of the great King of heauen among vsus.
Subſcription, a bar againſt good preacher…, and ſo hurteth the common wealth▪Then commeuh in ſubſcription, and doth as much harme an other way, namelie, it maketh a barre againſt manie good and painfull learned Miniſters, and ſome it thruſtes out. And ſo for vvant of good lightes, much people of this lande vvalke in darknes vntounto this hower Little doe men think vvhat domage this is to the common wealth. For let the neutrall Politician ſaye vvhat they vvill, this I dare aduenture vponupon my …fe to auoutch: that if the vvhole people of this land, vve…e in euerie Pariſh furniſhed vvith learned and godly teachers: the power of the Queene which cōſiſteth in the multitud of faithfull people vvould hauehave bene augmented by vere manie degrees: and the enemies exceeding much abated, euen in the eyes and knowledge of all men. For if the Southern partes of the Realme, and the cittie of London, bee compared to the other partes, where they hauehave had little or no teaching, men ſhall eaſilie diſcerne that which I ſay to bee true: namely if they weigh well the number of Papiſtes and Recuſantes, and the manifold dotages of the common people in ſuch places where the godly Preacher hath not continued. Therefore in regarde of my louelove to my moſt gratious Soueraigne, and natiue countrie, I can not paſſe this ouer ſo ſlightly. The ſubſcription being vrged and the ceremonies, they cauſe an honeſt godly painfull Preacher to bee ſuſpended, impriſoned, and depriued; What then? The multitude, reuerencing (as it is meet) their ſuperiours, preſently iudge the godly Preacher to be a naughtie man. Againe: when they looke vppon the ſimplicitie of the vnpreaching Miniſter, and the pride and coueteouſnes of the non-reſident, what followeth? They eſteeme of no Miniſters at all; they ſtumble and fall and continue verie Atheiſtes, readie to bee caried awaye after euerye deceauer, which maketh a ſhew of godlines, and to be drawne away by theſe peſtilent Seminaries and wicked Prieſts and I eſuites, from their allegeance. Whereas if the one of theſe were reformed after the rule of holy Scripture: and the other (Subſcription being taken away, &c.) had the fauour, that their labours doe deſerue, you ſhoulde ſee an other maner of working, namelie, that reuerence to the Ghoſpell, and louelove to the Magiſtrate; that no deceauer coulde poſsible enter into them.The fruite of preaching before Subſcription was laſt vrged. Some fiue yeares to gether, before that vnhappie time that Subſcription was ſo generallye offered, (vvhichwhich is nowe ſome 18. yeares paſt) there was ſuch vnitie betweene the Miniſters, and they ioyned in all places ſo louingly and diligentlie in laboure: that not onelyonly did the vnpreaching Miniſter and non-reſident quake, & prepare them ſelues in meaſure to take paines in the Church: but alſo many thouſandes were conuerted from Atheiſme & poperie, and became notable Chriſtians. And I am perſwaded that the fruite of that time, will be able (thorow Gods bleſsing) when ſo euer the Queene ſhall hauehave need (which I pray God may neuer bee) to Maiſter and calme all the ſtorming Papiſtes and traitoures what ſoeuer. But when Subſcription came abroad: how did it ſhake the heauens & darken the skies! (O Lord mine hart trembleth to think vponupon it) how manie godly and worthie learned Preachers were ſilenced, depriued, and greatly diſgraced! Howe were the holy Miniſters diuided and diſtracted! Howe were the Chriſtian ſubiectes grieued and offended, and the Papiſtes and wicked men encouraged and emboldened! What a dampe brought it to all godlines & religion: & ſince that time what horrible wickedneſſe, whoordome, drunkeneſſe, and al ſhameles filthienes: and what grieuous plagues of God, one ſucceeding an other, hauehave followed, eueriegood Chriſtian ſubiect muſt needs ſee & lament. And the laſte degree of theſe euills ſhewed it ſelf about the time of the laſt Parliament, ſo farre and apparant: as I thinke manie of the reuerende Fathers were not a little touched with the grief thereof: as their zealous preaching did moſt plainly teſtifie: to the no ſmall reioyſing of many good gentilmen and others, whoe louing her Maieſties honoure and preſent gouernement, did bleſſe them in their heartes, and with their mouthes prayſed God, for their zeale and faithfull dealing. Now what will follow all this, when God hath ſo long called vntounto vsus, and admoniſhed vsus of theſe three capitall enemies, beſide all other our ſinnes, and we ſtill remaine in them and maintaine them, and make ſo little regarde of his faithfull ſeruantes; they which knowe the holie Scriptures may eaſilye iudge. I will ſaye no more, but the Lorde bee mercifull vntounto vsus, and keep farre away his deſerued wrath & diſpleaſure from vsus.
3 Now heere, me thinketh, I ſee the ſcorning Atheiſt to laugh in his ſleeue thinking that all men are fooles but him ſelfe.Atheiſtes doe thinke them ſelues the only wiſe men, And ſome beginne to ſay, that the wiſer and greater ſort of men, make no account of religion, but think baſelie of it; namelie, that it ſerueth but to keepe the ſimple people in awe. Some cauſe I muſt confeſſe they hauehave this their ſtumbling, when they ſee the better ſort of Chriſtians, ſo diuided. But yet by this verye thinge they confute them ſelues, and ſhewe their naked ſhame; by proouing, and fulfilling in th…mſelues the truth of holy Scripture. Firſt they ſhew the want of faith, according to the ſaying of Chriſt ſaying: When the Sonne of man commeth, ſhall hee finde faith vponupon the earth? Luc. 18.8.Which doth argue the great encreaſe of Atheiſtes in theſe laſt daies. And Saint Peter foretelling of ſuch mockers: they doe fulfill his wordes by their ſo deriding of religion.2. Pet. 3. And when they leaue the hearing of godlie ſermons, and take vntounto them skilfull Philoſophers and wife Naturaliſtes, doe not they fulfill the Scripture which ſaieth, The time will com, when they will not ſuffer wholſome doctrine, but hauing their eares itching, 2. Tim. 4.3.ſhall after their owne luſtes get them an heape of teachers, and ſhall turne their eares from truth, & begiuen to fables. Becauſe they are Atheiſts,2. Theſ. 2.10. and God hath giuen them ouer to a reprobate mind, for not beleeuing a manifeſt truth; that by beleeuing lies, they might fulfill the Scriptures and bee damned. Therefore they care not and doe not vnderſtand, that God hath foreſhewed all theſe things ſhoulde ſo come to duplicate page duplicate page paſſe. They perceaue not, that God hath decreed for mens puniſhment,Gen. 3.13. continuall warre betweene wicked & good men; betweene Chriſt and Sathan. They can not ſee that by the comming of Chriſt, and preaching of his Ghoſpell, God hath perſwaded Iapheth to come into the tentes of Sem. Gen. 9.27.That is the Gentills are ingrafted into the Church of God among the Iewes. They cannot conſider, that this teligion which wee now profeſſe in Englande, is the ſame that God preached and taught Abraham, Gen. 12.2. with Gal. 3.8.and that the power of his worde vntounto Abraham, hath effected that no tract of time, no inundation or change of ſtates, coulde ouerthrow that religion; And that when Chriſt and his Apoſtles (at the time by God appointed) did incounter with the Prince of this world; then was fulfiled the Scriptures which ſay,Eſai. 45.25. Euerie knee ſhall bow to me, and euerie tongue ſhall ſweare by me. Confounded bee they that worſhippe grauen images, &c. Pſal. 97.7.Then all religions in the world (which were nothing but Atheiſme) though they fought againt God and his Chriſt, & killed his ſeruants; were cruſht with the iron Scepter of his word,Pſal. 2. and broken in peeces like a potters veſſell, and all the Monarches of the world fledde before him,Dan. 2.35.44. and vaniſhed as the ſommer flowers. And they marke not, that the ſame which the Scripture hath told vsus of Antichriſt to be reueiled,2. Theſ. 2. and of the Apoſtaſie of the whole world, and of the manifold falſe Prophets and deceauers,Mat. 24. is nowe truely come to paſſe. Laſtly they doe not regarde, that the uertue of the ſame worde, in theſe laſt daies hath preuailed, aboue all reaſon, againſt the Emperour and Pope, and that by the ſimple preaching thereof: & that it is ſo mightie,2. Pet. 1.24.25. that it changeth the nature of a man to bee an other then hee was before, namelie to turne from dumme idoles to ſerue the liuing God.1. Theſ. 1.1. And this I dare prouounce in the behalfe of Gods word preached, that if the Atheiſt, woulde heare but ſuch a meane preacher as I am, diligently and attētiuely but one half yeare, he ſhould find the power of the mightie King to pearce his heart and to make him to tremble, (like to Felix and Agrippa.) And though he beleeue not yet ſhould he wonder as Simon Magus. Theſe and a great manie things more the Atheiſt not ſeeing nor conſidering, hee ſtumbleth at the ſtumbling ſtone:Eſai. 28.16. with ca. ….14. And ſo to my comfort and ſoules health, he proueth Gods word to be true, the name of the moſt high and euerlaſting God, bee bleſſed and magnified for euer,