The Deprived and Silenced Ministers Arguments, Answer 9 – Answer 15
ANSWER.
I Am conſtrayned to dance, as the Suppliants pleaſe to pipe. They lead, and I follow. Hitherto they prayed your Honours, but to Speake for them vntounto his excellent Maieſtie: which Propoſition they hauehave laboured to inforce by ſundrie Arguments, but how happily & with what ſucceſſe, your wiſdome can beſt iudge. Now they vrge, that it would pleaſe your Honorable Court to Determine ſomewhat in their behalfe, and actually to Decree, that they may bee reſtored and not farther moleſted, how ſingularly or factiouſly ſoeuer they ſhal behaue themſelues in their places. Neither wil I reproue my Brethren, for diſloial preſumption in ſolliciting your Honorable aſſembly, abſolutely to Determine any thing herein, which they know his Maieſty wil not cōdeſcend vntounto, ſeeing it may be they comprehēd his Highneſſe vnderunder the generall terme of Court of Parliament. but wil I briefly anſwere the Argument.
To the Conſequence.
1. The Conſequence hath two parts. I. That the Honorable Court of Parliament is to execute Iuſtice & Iudgement, which I grāt. Il. That they ought to deliuer & reſtore the Refractary Miniſters. That reſtes to bee proved ſtil: becauſe they hauehave not yet iuſtified their cauſe, and declared that they are vniuſtly oppreſſed, nor can euer doe.
The Suppliants inſtance. It is abundantly of late proued, that all the late proceedings against Miniſters, in repreſſing of their Miniſtery, and in depriuing them of their free-holdes, is contrary to the Lawes of this kingdom, both to Charta Magna, and alſo to many ſtatutes. The ſame is to be vnderstood of the Oath ex Officio, of many of the late Canons, and other things.
I anſwer. 1. Touching him, that the Suppliants ſay, hath of late ſo abundantely proved the vnlawfulnes of the proceedings againſt the Refractary Miniſters, I am out of doubt,Of the Proceedings againſt the Refractarie Miniſters. VVhether the Depriuation of them be warrantably by lawe. he is no Iudge, nor yet any good Civilian or Common Lawier. But howe ſufficiently hee hath performed that worke, it ſhall (God willing) ſhortly appeare.
2. In the meane time I would propound two or three Queſtions vntounto the Suppliants, or their Late aboundant Probator, wherein I would craue their Reſolution, and direct Anſwer.
I. Quaere. Whether the Church vnderunder Chriſtian Godly Magistrats, hath any Tribunal proper vntounto it ſelfe, for deciding of Controuerſies, and puniſhing of ſuch perſons, as ſhal refuſe the ordinances thereof?
II. Quaere. Whether ſo many iudiciall Acts of depriuation of Biſhops, Prieſtes, Miniſters from their Benefices &c. ſince the Conqueſt to the time of Magna Charta, and ſithence that to this age, were ever held to be contrarie to the Lawes of this Kingdome, and Magna Charta?
III. Quaere. Whether any Iudge of this Realme, or any chiefe officer learned in the Lawes, bee of opinion, that ſuch Sentences of Deprivation, as hauehave lately paſſed in due forme in any Eccleſiaſticall Court, be contrarie to any, much leſſe, to many Statutes?
A place of Magna Charta, alleadged by the Suppliants, cleered.3. But howſoeuer the Suppliants pretend Magna Charta, (cap. 29. for this is the place they aime at, as I thinke) where it is ſaid, No free man ſhall be taken or impriſoned, or be diſſeiſed of his freehold or liberties &c. We ſhall not paſſe vponupon him nor condemne him, but by lawfull Iudgement of his Peeres, or by the law of the Land: Who, hauing but halfe an eye, doth not euidently ſee, that they would not onelyonly weaken, but alſo ſubuert and vtterly ouerthrow, the whole Iuriſdiction Eccleſiaſticall, the Sentences and grave Determinations whereof were neuer yet in any age or Countrie ſubmitted to popular triall, by the Iudgement of Peeres, that is, by a Iurie: as indeed their new Diſcipline and Presbyterie cannot ſtand, but by ſuch popular triall and aſſiſtance.
4. Yet I anſwer. I. The place of Magna Charta cannot be vnderſtood of Eccleſiaſticall Iuriſdiction, or the practiſe thereof: ſpecially if we conſider the End, why that law was made; or the Time when. The End was this, that the Kings of this Realme ſhould not challenge an infinite and abſolute power to themſelues (as ſome Kings elſewhere did, and yet do) without iudgement and lawfull proceeding, to take away any mans libertie, life, countrie, goods or lands. And it was at ſuch Time, when the Kings themſelues thought, that Iuriſdiction Eccleſiaſticall was not in right, no more then it was in fact at that time, belonging vntounto the Crowne: therefore in that it is there ſaid, We will not paſſe vponupon him, nor condemne him, but by lawfull iudgement of his Peeres, or by the law of the land; it is manifeſt, that the words hauehave no relation to Iuriſdiction Eccleſiaſticall: for that which was done by that Iuriſdiction, was not at that time taken to be done by the King, or by his Auctoritie: and the lawes which Eccleſiaſticall Iudges practiſed, were not then held to be the Lawes of the Land, or the Kings lawes; as (ſince the lawfull and neceſſarie reſtitution of the ancient Right in that behalfe to the Crowne) they be often called, the Kings or Queenes Eccleſiaſticall lawes. 1. Elizab. cap. 2. & alibi paſsim.
Biſhops may Deprive &c.II. As Inſtitution vntounto a Benefice, both before and after Magna Charta, belonged alwayes to Eccleſiaſticall Perſons and Iuriſdiction; ſo did alſo the Deſtitution or Deprivation of a Benefice by the Common law: for, Cuius est inſtituere, eius est deſtituere. In which reſpect, Biſhops (that claime not the patronage) do alwayes plead to a Quare impedit, thus, Nihil clamat praeter Inſtitutionem & Deſtitutionem Clericorum, vt Ordinarius &c. Whereby may appeare, that a man might (by law) be put out of his Benefice (being his freehold) otherwiſe then according vntounto the forme of that Statute.
III. An Ordinarie in his Dioceſſe (even at the Common law) might and may Condemne a man for Hereſie, wherevpon (being committed to Secular power) ſuch an Heretique was put to death. But this was not done by Iudgement of his Peeres, and therefore thoſe words of Magna Charta, are no way to be vnderſtood of Eccleſiaſticall Iuriſdiction.
IV. Beſides the Iudgement of a mans Peeres, there is added, Or by the law of the land; which permitteth other triall, then by Peeres; as by Battell &c.
V. And now ſeeing all Iuriſdiction and auctoritie in this Realme, aſwell Eccleſiaſticall, as Temporall, was euer in right, but now is abſolutely acknowledged, and is in fact, vnited and incorporated vntounto the Crowne of this Realme: therefore that iudgement that is duely giuen by the Iuriſdiction Eccleſiaſticall, is given by the Law of the Land; and ſo not contrarie vntounto Magna Charta.
5. As touching thoſe Many other Statutes, if the Suppliants had alleadged or pointed at them, they ſhould have receaved their Anſwer in like maner.
Deprivation adiudged lawfull.6. Briefly, the lawfulneſſe of the Deprivation of the Refractarie Miniſters, is a plaine caſe adiudged in open Court, as appeareth in Sir Edward Cookes Reports, part. 5. in Caudreies Caſe: according vntounto a Statute of 1. Elizab. cap. 2. in theſe words. Be it ordained and enacted by the Auctoritie aforeſaid, that all and ſingular Archbiſhops and Biſhops, and every of their Chancellours, Commiſſaries, Archdeacons and other Ordinaries, having any peculiar Iuriſdiction Eccleſiaſticall, ſhall have full power and auctoritie by vertue of this Acte, aſwell to enquire, (which they may do ex Officio) in their viſitations, Synods and elſewhere, within their Iuriſdiction, at any other time or place, to take accuſations and informations of all and of every the things above mentioned (touching the Booke of Common prayer &c.) done, committed or perpetrated, within the limits of their Iuriſdictions and auctoritie, and to puniſh the ſame by admonition, excommunication, ſequeſtration or DEPRIVATION, and other cenſures and proceſſe, in like forme as heretofore hath beene vſed in like caſes by the Queenes Eccleſiaſticall Lawes.
7. Concerning the Oath ex Officio, and many of the late Canons, and other things; if the Suppliants had obiected any thing againſt them, they ſhould hauehave beene conſidered. Eadem enim facilitate reijcitur, quod ſine ratione affirmatur.
8. The Errour is, foreign. And foreign.
IX. ARGVMENT.
MAy it further pleaſe them to whom this preſent writing is directed, to call to minde the promiſes made to them, that ſhew any kindneſſe to any of the Children of God, and diſciples of Christ, eſpecially to any Prophet in the name of a Prophet, Mat. 10.41. As alſo to conſider, that God is not vnrighteous, that he ſhould forget ſuch workes and labour of louelove. Heb. 6.10. but that he is faithful that hath promiſed. Heb. 10.23. and that God is not as man, that he ſhould lie, neither as the ſonne of man, that he ſhould repent: hath he ſaid it, & ſhal not he do it? and hath he ſpoken, & ſhall not he accompliſh it? Num. 23.19.
He that made Saule, (though vnnatural to his own children, 1. Sam. 14.49. and a cruell murderer of the Prieſts of the Lord. 1. Sam. 22.18.) to ſhew mercy to the Kenits, (as it were the Rocke to yeeld water). 1. Sam. 15.6. for the kindneſſe of Iethro, (otherwiſe called Keni, Iudg. 1.16.) towards the Iſraelites, in giuing onelyonly good counſell to Moſes, for the better outward governmēt of the Iſraelites, 400. yeares before. Exod. 18.17. Shall he forget, the kindneſſe that ſhall bee ſhewed to thea)Miniſters are to be rewarded, as they be ſuch, and in their Office: but not as they be ſchiſmatikes and diſturbers of the peace of the Church. Miniſters of the Goſpell, and to the people committed vntounto them, and depending vponupon them, for the foode and ſaluation of their ſoules?
Was the kindneſſe of the Shunamite, towards one prophet Eliſha, plentifully recompenced, 1. by the gift of a Sonne after long barrennes, 2. by reſtoring her ſaid ſonne to life being dead, 2. Kings. 4.16.3. by forewarning her of a famine to come, and admoniſhing her, to provide for her ſelfe Chap. 8.1.4. by directing her, by God his gratious providence, to come with petition to the King, for reſtitution of her lands (that had beene ſeiſed in her abſence to the kings vſe) at that very inſtant, when Gehazi was telling the King the great acts of his M. Eliſha, and particularly how he had raiſed this womans ſon frō death to life: (by which her comming in ſuch a ſeaſon ſhee preſently obtayned, not only her lands, but alſo al the meane profites that in time of her peregrination, had beene taken by the Kings receiver:) was (I ſay) ſuch little kindneſſe of this woman, to one prophet, ſo plentifully recompenſed, and ſhall not the favour that is ſhewed to many Miniſters of the Goſpell, (the leaſt wherof, forb)Arcadian wiſdom: The place is to be vnderſtood, not in regard of the Office, but in reſpect of the cleare knowledge that they ſhould hauehave of Chriſt after his Reſurrection. office is greater then Iohn the Baptiſt, who notwithſtanding was greater then any prophet, and then whom there was not a greater, among the ſonnes begotten of women, (Math. 11.9.) ſhall not (I ſay) ſuch kindneſſe towards ſuch Miniſters as are inc)How great, I pray you? ſo great reckoning with God, be remembred and rewarded?
Reſolution of the 9. Argument.
God doth ever plentifully recompence any kindneſſe ſhewed vntounto his Children, ſpecially vntounto the Miniſters and Diſciples of Chriſt.
Ergo: The high Court of Parliament ought to ſhew kindneſſe vntounto the Refractarie Miniſters.
ANSWER.
To the Conſequence.
1. OVr Sauiour ſaith, He that receiueth a Prophet, in the name of a Prophet, ſhall receiue a Prophets reward. (Math. 10.41.) So ſhall he alſo that doth any kindneſſe vntounto a Miniſter, as he is a Miniſter. But if a Miniſter do otherwiſe then he ought, (as theſe Refractaries do) what kindneſſe then ought ſuch to hauehave done vntounto them?
2. Let the Refractarie Miniſters dutifully ſerue GOD and his Church, in their diligent and humble obedience, in the worke of their vocation, and then let them ſupplicate for kindneſſe to be ſhewed vntounto them.
3. The Errour is, foreign.
X. ARGVMENT.
ON the contrary conſider, who hath ſaid, Touch not mine annointed, and doe a)Well My Prophets, not falſe or ſchiſmaticall Prophets.my Prophets no harme: Pſal. 105.15. As alſo what is threatned to thē that doe the leaſt harme to the least of the childrē of God, even in their outward ſtates. Yea, what God commanded to be written againſt the Amalekites, & ſware to performe, onelyonly for reſisting his people, in their iourney towards the earthly Canaan, which was but a type of the heavenly. Exod. 17.14.15. And what alſo afterward (even 400. yeares after the premiſes) he cauſed to be executed by Saule against them, without any pity or compaſſion, towards any man, woman, infant, or ſuckling, Oxe, Sheep, Cattell, or Aſſe, 1. Sam. 15.3. Was it ſo hainous before the Lord, to hinder his people in their iourney towards the earthly Canaan, and ſhall it be a light thing with men now, not tob)They cānot be ſaid to farther the Elect, that wilfully forſake the Miniſtery of the Goſpel, as the Refractaryes do. further the elect in their meanes of, and in their iourney vntounto the heavenly Canaan, typically prefigured, by that earthly?
If the Lord did alſo ſweare, by the excellencie of Iacob, that ſurely he would never forget the crueltie, that was exerciſed by the rich men of Iudea, againſt the poore of the land, in their outward ſtate: yea, that the very land ſhould tremble, and that every one ſhould mourne that dwelled therin &c. for the ſaid ſinne. Amos 8.7. Will the ſame Lord then, which is alwayes the ſame in Iuſtice, as well as in mercy, lightly paſſe by anyc)They may be ſaid to bee Cruel towards the ſoules of m…, that for little or no cauſe, leaue then diligent and honeſt calling in the Miniſtery of the Goſpell. cruelty towards the ſoules of his people?
Let not the ſtates aſſembled in this High Court of Parliament, or in any place of auctoritie, grace, and fauour, where their word ſpoken in his place, may be like vntounto Apples of golde, with pictures of ſilver, Pro. 25.11. Let them not (I ſay) waſh their hands off this argument becauſe they hauehave no hand in anyd)You ſhould firſt hauehave proued the Proceeding vnlawfull. proceeding against the Miniſters, or in reſtraining of their miniſtery ſith it is all one ſo to proceed &c. and not to helpe them that are ſo proceeded against by other, eſpecially when power is in their hands to helpe. For it must never be forgotten, which is written for an everlaſting truth, and a perpetuall inſtruction, Curſe yee Meroz (ſaid the Angell of the Lord) curſe the inhabitants thereof, becauſe they came not to helpe the Lord, to helpe the Lord againſt the mightie, Iudges 5.23. In which place this is likewiſe worthy the obſeruation of all men, that they are eſteemed not to helpe the Lord, that came not out to helpe his people. If there were ſo fearefull a curſe pronounced by the Angell of the Lord againſt them that did not helpe his people, againſt the mightie enemies of their outward ſtate, may they thinke themſelues ſecure and without danger, that helpe not thee)Stil they beg the Queſtion. Lord and his people, againſt the mighty that oppugne the everlaſting ſaluation of their ſoules?
Reſolution of the 10. Argument.
God threatneth ſeverely to puniſh the wrongs & iniuries done vntounto his children and Servants, euen in their outward ſtates; much more the crueltie towards their ſoules.
Ergo: The high Court of Parliament ſhould neither proceed ſo hardly against the Miniſters, nor winke at others that do ſo proceed.
ANSWER. To the Conſequence.
1. NEither did the Honorable Court of Parliament, nor the Magiſtrates of this Land, ever intend the leaſt wrong to any Subiect in this kingdome, much leſſe to any of the Miniſters of the Goſpel, no not in their outward eſtate, much leſſe towards the ſalvation of the peoples ſoules. And certainly it is an vngrateful, yea an vngratious part of theſe Suppliāts, to taxe that Honorable Aſſembly, or any Magiſtrate in this land, ſo vndutifully and vnchriſtianly, for vniuſt, cruell and mercileſſe dealing.
2. The Refractarie Miniſters were never proceeded against for preaching the Goſpel, or for opportune and ſober executing their Miniſteriall function: but onelyonly for giddie innovation and noveltie, for faction, ſchiſme and impugning the Magiſtrates auctority, or diſturbing the peace and quietneſſe of the Church. And would they requeſt theſe vile enormities to be left vnpuniſhed? An vnreaſonable Suite.
3. The Errour is foreign, Alſo, foreign,
XI. ARGRMENT.
PHarao in the time of dearth, provided at his owne coſt for the Idolatrous Prieſts of Egypt, that they might not ſel their land: Gen. 47.22. Shall then ſo Chriſtian a kingdome, as this long time hath beene in the time of plenty, proceede ſo hardly againſt the painfull miniſters of the Goſpell, that they, theira)Where Superſtition ſitteth Iudge, there neither Nature, nor Reaſon may dare to pleade the Cauſe. Alas! It is very lamentable, that ſome men (I knowe not for what carnall reſpects) had rather currie fauour with others and be beholding vntounto other men, then conſcionably liue of their owne. They ſhould well conſider the ſaying of the Apoſtle. 1. Tim. 5.8. wiues and children ſhall weepe and mourne for want? And will no man open his mouth in their behalfe? Were the Monks and Friers at the diſſolution of their Idolatrous houſes, (in the twilight of the Goſpel,) provided for during their liues, though they neuer had done any good? And ſhall the miniſters of the Goſpell that hauehave converted many to God, and ſpent themſelues, and waſted their patrimony, firſt, in fitting thēſelues for the worke of the miniſtery, & after by their ſufferings and troubles, ſo that they hauehave nothing left for their comfort in their …ge, beb)Alas! Let them hauehave pittie vponupon themſelues, and leaue their quarelling, and they ſhall not be neglected. neglected? Though this hath not beene regarded, by thoſe that deprived them: yet farre bee it from this moſt Honorable Court, that any heart would bee found therein ſo hard and ſtony, as not with commiſeration to pity them.
Reſolution of the .XI. Argument.
Pharao prouided for the Idolatrous Prieſtes of Egypt. And the Monkes and Friers at the diſſolution of their Idolatrous Houſes, were prouided for during their liues, though they never had doone any good.
Ergo. Much more ought the Refractarie Miniſters be provided for, hauing doone ſo great good in the Church of God.
ANSWER. To the Conſequence.
1. THe Argument doth not follow, becauſe of the diſſimilitude that is in the inſtances or examples and the Miniſters cauſe.
I. Pharao miniſtred dayly Foode vntounto ſuch Prieſtes, as he thought profeſſed true Religion, and diligently obeyed him in the function of their Office. A rate example of a boūtiful & magnificent Prince, though otherwiſe in Errour.
But the Refractary Miniſters, though profeſſing true Religion, yet do they obſtinately, being blinded by Superſtition, refuſe to ſerue GOD & his Church in the faithfull and diligent function and exerciſe of their Miniſtery.
II. The Monkes and Friers were depriued of al, againſt their will, for Sodomie, Hereſie and Idolatry, which they had embraced in time of their ignorance.
But the Refractary Miniſters are willingly depriued, for obſtinate Superſtition, in refuſing ſincerely to preach the Goſpel of Chriſt with vsus, not being conformable vntounto the Chriſtian lawes of our Church and Magiſtrate.
III. The Monkes and Friers could not hauehave retayned their places and poſſeſſions, no not by ſubmitting themſelues: But the Refractarie Miniſters may, if they will but conforme themſelues vntounto the lawfull ordinances of our Church.
2. For the Good which the Refractary Miniſters hauehave doone in the Church of GOD, I will no way extenuate their deſerts. but could hauehave wiſhed that they had made greater cōſcience of their Miniſtery, wherby they might hauehave done more Good ſtill: and not like Ephraemites, hauehave turned their backes in the day of Battaile.
3. The Errour is, foreign. And, foreign.
XII. ARGVMENT.
MVch alſo may the prayers of ſuch miniſters, for this Court of Parliament, and for every ſtate and degree thereof, and for other, bea)True: if they continue diligent in their vocation. But being mēbers rent and cut from the body of the Church of God in this land they are vnſeruiceable for the ſame. regarded: for the prayer of the righteous availeth much, if it be fervent, Iames 5.16. And the prayers of the Saints are compared to Harpes and golden vialls full of odours &c. Apoc. 5.8. God would hauehave Abimelech King of Gerar, to make ſuch accompt of this argument, that for the ſame he would hauehave him to vſe Abraham the better, Gen. 20.7.
Neither did the Apoſtle Paul onelyonly, for this cauſe, moſt earneſtly craue the prayers of the meaneſt Chriſtians, in thoſe Churches to which hee wrote: b… …lſo wicked Pharao did earneſtly deſire the prayers of Moſes and Aaron, Exod. 8.8. Darius alſo, though an heathen King, did therefore commaund all things neceſſary for the building of Ieruſalem, to bee aboundantly miniſtred to the Iewes, that they might pray for the Kings life, and for his ſonnes, Ezra. 6.10. Howe much more then ought ſuch Chriſtian aſſemblies as this preſent Highe Court of Parliament is, to labour the more, for the comfort of God his children, eſpecially hisbAre they Faithfull, that fall from their rule and obedience? faithfull miniſters, that thereby they may be incouraged to prayer, the more earneſtly, for them and theirs.
Reſolution of the 12. Argument.
The Prayers of faithfull miniſters of the Goſpell, are very effectuall in behalfe of Chriſtian Aſſemblies.
Ergo: The high Court of Parliament, even for this cauſe, ought ſomewhat to regard the Refractarie Miniſters.
ANSWER. To the Conſequence.
1. NEither are the prayers of Schiſmatiques, much to be regarded neither will the Honourable Court of Parliament altogether neglect the Refractarie Miniſters, but will labour by all good meanes, for their recalling: neither can the Refractarie Miniſters in Charitie, but ſtill pray for that high Court, yea in caſe they did not ſatiſfie their deſire.
2. If they had ſtill made conſcience of their dutie in their Miniſterie, their prayers had beene much more effectuall.
3. The Errour is, foreign. And foreign,
XIII. ARGVMENT.
SVurely (ſaith our Saviour) The harueſt is great, and the labourers are few, pray yee therefore the Lord of the harueſt, that he would thruſt forth labourers into his harveſt. Mat. 9.37.38. Will our Sauiour, hauehave all to pray the Lord of the harueſt, that he wold thrust forth labourers into his harueſt? and may any men then, by head and ſhouldersaThey are not thruſt out that run away. And they run away, that leaue their neceſſary calling for little or no cauſe at all. thruſt labourers out of his harueſt? It would be accompted madneſſe, for a man to thruſt labourers out of his owne harueſt, when his harueſt is ready for the ſickle, and he hath not laborers enough. But it is impiety to thruſt labourers out of the Lord his harueſt, eſpecially ſuch as whom himſelfe had before thruſt forth into his harueſt, furniſhing them with ſickle and all other things neceſſary. And laſtly ſuch as had done good ſeruice in his harueſt. Againe, will our Sauiour, hauehave men onelyonly to pray the Lord of the harueſt, for thruſting forth of labourers into his harueſt, and will hee hauehave them to do nothing elſe in this behalfe? As well may they thinke that they are onelyonly to pray for their dayly bread, and that they neede to do nothing elſe for the getting thereof.
Reſolution of the 13. Argument.
Our Sauiour willeth all to pray the Lord of the Harueſt, that he would thruſt forth labourers into his harueſt.
Ergo No man ought by head and ſhoulders to thruſt out labourers out of the harueſt.
ANSWER.
1. I Grant the whole. If the ſuppliants will inſtance, Why then do you ſilence & depriue the Ministers?
2. I anſwer. They are not ſuch labourers, whom our Sauiour meaneth: neither are they thrust forth of the harueſt, for labouring, but for labouring as they ought not, for ſowing the tares of ſedition, ſchiſme and faction, for diſturbing the peace of the Church, and for moleſting other ſincere and faithfull labourers.
3. The Errour is, foreign. Alſo, foreign.
XIV. ARGRMENT.
Whoſoeuer (ſaith our Sauiour) ſhall be aſhamed of me and of my words, of them ſhall the ſonne of man be a ſhamed, when he ſhall come in his glory, and in the glory of the father, and of the holy Angels: Luc. 9.26. Is this to be vnderſtood onelyonly of the time of perſecution, and not alſo, and much more, of the dayes of peace? Or are not they aſhamed of Chriſt and of his words, that will not ſpeake for him andaAs if the diſciplinarian giddineſſe were Gods word. his word? Nay let the contrary branch of the oppoſition touching the promiſe, made by our Sauiour for the confeſsing of them before his Father which is in heauen, that ſhall confeſſe him before men, ſuppreſſe this vaine imagination: Laſtly touching this point, will they not be aſhamed of Chriſt, but confeſſe him and his words before Tyrants in the time of fiery triall, that will not ſhew themſelues zealous for Chriſt and his words, before abHere againe the ſuppliants confeſſe that we profeſſe Chriſt and his word. Why do they exclaime the? State fauouring, and profeſsing Chriſt and his words, in the dayes of peace? Truly God by his almighty power & rich grace, may mightilycFeare and weakneſſe forſooth, becauſe they will not part-take with Schiſmatikes. ſtrengthen ſuch men in the dayes of trouble, (notwithſtanding their preſent feare and weakeneſſe) but certainely in reaſon this is little to be hoped for. Let no man therefore flatter or deceaue himſelfe with any ſuch poore, ſimple and ſhiftfull conceite.
Reſolution of the 14. Argument.
EueryEvery man ought freely to confeſse Christ before men in the time aſwell of tryall and perſecution, as of truce and peace.
Ergo. The high Court of Parliament ought earneſtly to ſpeake for Chriſt and his word.
ANSWER.
1. I Graunt the whole againe. What can this aduantage the Refractarie Miniſters? It followeth not, that therfore their Honours ſhold ſpeake for thē. For they are neither Chriſt, nor his word… neither is their quarell and contention, either for Christ, or for his Word, as hath beene declared before.
2. The Errour is, foreign.