A Mild and Just Defense of Certain Arguments, Tract · Part 3 · Argument 17
THE 17. ARGVMENT.
God hath lately viſited us with a fearefull peſtilence, which yet is not ceaſſed: and the end of all his chaſtiſements is, Pſal. 94:12: Heb. 12:19. Revel: 3:19 Levi: 26:18 Iohn 5:14: Pſal: 193: Pſa: 116:12to make us all the better by them. Yea to make us more Zealous: which if we doe not, he threateneth worſe thinges unto us. God hath alſo lately mightely delivered us, from the greateſt danger, that ever any people were in: to this end alſo that we might prayſe him the more: and that all Eſtates may more ſeriouſly conſult and deliberate, what to giuegive unto the Lord for all his benefites. 2 Chron: 32 25:And this is the more to be conſidered, becauſe the Lord tooke the unthankfulnes of Hezekia in a ſmall matter for his health, very unkindly. This our former deliverance alſo was the greater, becauſe it was wrought without the meanes of our prayers. Ergo
The High Court of Parliament, ought to be the more Zealous for the goſpell etc: the rather now, becauſe they know not (at leaſt many of them) whither ever they ſhall hauehave the like opportunitie agayne or no. Yea that ſo alſo, their thankfulnes may be as publik and renouned, as our deliverance: Yea, their zeale muſt be the more againſt all Popery (in reſpect of our danger by the Papiſt) for the rooting out of every ſtump thereof, that their ſoules may hauehave the more comfort, eſpecially in death: and that their memory may be the more honorable, with all poſterity.
This is the generall ſubſtance of the 17. Argument, though amplified by many perticular places, examples of ſcripture. Now let us ſee what is ſayd againſt the ſame, in the notes, and in the Further anſwer.
Marginall notes.
G. Powela The miſtake the ends, as thoſe Gentiles did, who affirmed they were plagued, becauſe of the Chriſtians contempt of their Gods.
Reply.Nay, you hauehave forgotten your Logike, in miſtaking the end for the efficient cauſe. The Gentils did not affirme themſelues plagued, to the end the Chriſtians might contemne their Gods, but becauſe they thought they had contemned their Gods. This error is in all the anſwer following. For the author tooke not upon him, to particularize the ſinnes for which God had viſited the land, but onelyonly to ſhew what the Lord looked for from us, both by his works of Iuſtice, and alſo by his workes of mercy and goodnes amongſt us. Therefore the notary and anſwerer in all that followeth, ſitteth beſides the cuſhion. Agayne, what doth this note elſe import, but a ſoothing up of thē ſelues and of all other in their ſinnes, that they may not enter into perticular examination and judging of themſelues? When as eueryevery man, and every ſtate ſhould perticularly cenſure and judge himſelfe and his ſinnes, to hauehave had a ſtroke in provoking the wrath of God ſo againſt us. And therefore happy had it been for the Prelats, if they had ſmitten themſelues upon the breſts, for their hard dealing with the Church, in reſtraynyng the Lords ſervants, that would hauehave given every one in the Lords houſhould, his portion in due ſeaſon. So happy alſo were it, if every other ſtate and perſon, would doe the like touching their perticular ſinnes.
The ſecond note with (b) is nothing: becauſe the ſchiſme is not yet proved againſt us. Though we deny not, but that for our ſinnes, the Lord hath viſited this land as well as for the ſinnes of other, yet not for any ſchiſme of ours. The like I ſay for the like cauſe, of the note with (c) And though it behoveth the Parliament, eſpecially, to conſider of the workes of God, (as repreſenting the body of the land,) yet I wiſh all other likewiſe to conſider of the ſame.
G. Powela I will not deſcant of the Suppliants meanyng, in alleaging this example. The wiſe may conſider it.
So the wiſe may conſider, how fooliſh malice is,Reply for want of matter from words, to wrangle with a mans meaning, The example is good and holy. The Bee will gather hony, out of a ſtinkyng weede: but the Spyder ſucketh deadly poyſon, out of the fayreſt and ſweeteſt flower. The flatterer careth not what he ſay againſt one, ſo that he may pleaſe another.
G. Powele To wit by ſetling the ſtate thereof, againſt hereticall Papiſts, and ſchiſmaticall refractarves.
I grant this;Reply it beyng underſtood of ſuch ſchiſmaticall refractaryes, as in part rent themſelues, both from the Apoſtolicall doctrine, and alſo from the auncient Apoſtolicall Churches, as likwiſe frō all other Churches throughly in doctrine reformed: and ſo ſtand in medio, betwixt ſuch Churches, and the Romiſh Synagogues. Who alſo beyng admoniſhed thereof, in duetifull manner by their brethren; yea by ſome ſpeciall works of Gods loving ſeverity, doe perſiſt in their ſayd ſchiſme, in a moſt refractary manner.
G. Powelf As if no good could come unto the Church, but the reſtitution of ſchiſmaticall Miniſters, which is indeed no good.
Reply.Let the reader be pleaſed to ſee, whereupon this note is gathered, and he ſhall ſee, that there is no ground therof. The author onelyonly asketh a queſtion upon former promiſes, whether ſuch and ſuch thinges conſidered, the Parliament would diſſolue their meeting without doeyng any further matter in that behalfe (that is for the Miniſters pleaded for) then they had donne. He doth not ſay, without doyng any good, but any further matter, inſinuating thereby, that they had done ſomething allready: agayne he ſpeaketh not of all cauſes, but only ſayth, in that behalfe. But this is the anſwerers ſophiſtry,Sophiſtry. often detected. Howſoever he ſay no good hath been done by Miniſters whō he calleth refractary, yet thowſands that feare God can teſtifie, that the Church hath received more good by ſuch Miniſters, then ever it hath or will by any Papall Prelats, careles Non-reſidents, trencher chaplins and idle bellyes, that ſeeke their owne, and not the thinges that are Ieſus Chriſts, and who are noted, in all publike meetings for reformation of abuſes, more to hinder then to further all good motions againſt the Papiſts, againſt ſwearing, & for the religious obſervation of the Saboths etc, then common Chriſtians, at the leaſt then thoſe, that they doe contemptuouſly call laye perſons.
G. Powelg What godlines is there, in wilfull and malicious confronting the Magiſtrat, in repinyng at their brethren, and ſuperſtitous for ſakinge their callings, flockes and all to the vndoyng of themſelues, their wiues children, and frends?
Reply.None at all. But who doe more comfront the Magiſtrat in all kingdomes, then Papall Prelats, that hold their owne juriſdiction to be iure divino by Gods law, and that therefore deny all Eccleſiaſticall iuriſdiction to be abſolutly inveſted into the crowne of thoſe kingdomes where they liue, that take upon them to deale withovt law, beſides law, and directly contrary to law, and that many wayes oppreſſe the Magiſtrats ſubjects at their pleaſure? As for us, I hauehave ſayd before, I ſay agayne, and it is publiſhed to all the world in the booke intituled, A proteſtation of the Kings Supremacy, that we are ſo farr from confronting the Magiſtrat, that we attribute much more unto him, then all rhe Prelats doe. Touching repinyng at brethren, I know none guiltie heerof, except wiſhing that Chriſt Ieſus may hauehave his owne, the Church her owne, the Magiſtrate his owne, the Miniſters of Chriſt, and the ſubjects of the Magiſtrat their owne, yea every Byrd to hauehave her owne feathers, I know none (I ſay) to repine, except wiſhing of theſe things, and that every mortall man would content himſelfe with his owne, be to repine. The reſt of this note hath been anſwered.
G. Powelh A calumnious cenſure.
What?Reply To ſay that vnworthy perſons are thruſt out into ſome of their places that are deprived? A man need not to aſcend into an high mountaine, or to ryde many myles out of London for proofe therof.
The next note with (b) after (h) and before (a, (as though the Notary had forgotten his alphabet) is often anſwered. The next note alſo with (a(after b) is not worthy of anſwer.
G. Powell VVe muſt wiſely diſtinguiſh between ſuch things as are proper to the Papicy, and what they hauehave by vſurpation, but are proper to the true Church of God.
Are Coapes, Surplices and Croſſe etc: Reply.proper to the true Church of God? If they be not, why is this noted upon the authors petition in this Argument, for removing of Popiſh ornaments? If they be, then either it is no Church, or an imperfect Church, that wanteth them.
G. Powelm Proper thereunto.
Are no appurtinances of Romiſh religion to be hated,Reply. but ſuch as proper thereunto? This is wonderfull. For what appurtinances are there of Romiſh religion, which agree not either with Iudaiſme, or Paganiſme? We are therfore to abhorre whatſoever appurtinance of Romiſh religion, whereof there is no neceſſary uſe in the ſervice of God, and which were better aboliſhed, then reteyned. Thus much to the marginall notes, of this 17 Argument. In the reſt of the anſwer he dealeth deceitfully, racking divers particular examples, applyed by the author, only for amplyficaton and illuſtration of this generall Argument, or of ſome perticular branch thereof, racking (I ſay) ſuch perticular examples, and applying them to the maine concluſion and petition, as intended by the author for a ſeverall Argument to confirme the ſame. Wheras in like manner, he might hauehave done the like with divers other perticulars in this generall Argument comprehended. But let us ſee what he ſayth.
Further anſwer to the 17. Argument.
G. PowelIn this Argument the Suppliants doe certeynly very worthily & chriſtianly diſcourſe, as of ſundry other things, ſo eſpecially concerning the Lords great mercyes etc.
In theſe words, let the contrariety of the anſwerer, to almoſt in his whole anſwer written,Reply. be obſerved. For he being a ſcholler, his words muſt be ſchollerly interpreted. Becauſe therfore we are not to doubt, but that the anſwerer remēbreth, as well what he hath learned in the Ethicks, as in the Elenchs of Ariſtotle, may it pleaſe the reader to vnderſtand, or (rather) to remember, that Ariſtotle in his ſayd Ethnicks, maketh great difference, betwixt bonum & bene, good and well: iuſtum and iuſte, that which is iuſt, and juſtly. For he teacheth, that good & juſt things may be done, by evill and ujuſt men, which hauehave not the habit eyther generally of goodnes, or perticularly of Iuſtice: but he ſayth, that only good and juſt men, which hauehave the habit of goodnes and juſtice,Marc: 6:20: can doe things well and iuſtly. And this diſtinction is agreable to holy writ. For Herod is ſaide to hauehave done many thinges; viz. that were in themſelues good: the like may be ſayd of Saule and divers other. But certaine it is, that evil men can doe any good or juſt thīg, well and iuſtly. This commeth onelyonly from the ſpirit of regeneration, and from a true faith wrought thereby, without which it is imposſible to pleaſe God. For as much therfore,Heb: 11:6. as this anſwerer doth here teſtifie generally of the Supplicants, that they doe diſcourſe in this Argument not onelyonly of many worthy and Chriſtian poyntes, but alſo worthily, and Chriſtianly, yea very worthily and Chriſtianly: contraritieyea alſo for as much as he ſetteth this downe for a certeynty, ſaying certeynly, how doth this, or can this agre, with all the reproch full termes before given by him unto them, of Schiſmatiks Refractaryes, wilfull contenders with the Magiſtrate, preſumptuous cenſurers, wilfull and malicious confronters of the Magiſtrat, boaſters, lyars, impudent, blind and ignorant perſons, falſe Prophets, fowers of ſedition, diſturbers of the Church etc? For can it be ſayd of ſuch men, and that for a certeynty, that they diſcourſe very worthily and Chriſtianly of ſundry things? Let it not be ſayd, that to diſcourſe, is but a matter of wordes. For their is the ſame reaſon of words and works. No man can ſay well and rightly that Ieſus is the Lord, 1 Cor: 12:3.but by the Holy Ghoſt. Though an evill man therfore may ſpeake many good and Chriſtian things, yet onelyonly good men, ſpeake good and Chriſtian things, well and chriſtianly.
G. PowelDoth God plague us, becauſe of the proceedinges againſt the refractary Miniſters? And not rather for our horrible ſinnes of ſecurity, pride, unthankfulnes etc: This is certeyne: and the reſt unproved:
I hauehave told you,Reply of your miſtaking your Logike before. The author diſputeth not perticularly of the ſinnes that moved the Lord to viſite vsus etc: but of the generall end wherfore he did both correct us, but alſo magnifie his mercy towards us. The which he applied to the particular poynt of favor for the Miniſters moleſted. Notwithſtanding, to anſwer your queſtion, though it cannot be denyed, that for other ſinnes the Lord hath ſo heavily ſcourged us, yet why ſhould the ſuppresſing of the Miniſtery of the goſpell be concluded? Was, not to receiue and heare the Diſciples of our Saviour, which were ſent out by two & two but for a time to prepare men for the goſpell, ſo great a ſinne, that our Saviour pronounceth, that it ſhould be eaſier for Sodom and Gonorrha in the day of iudgement then for ſuch a City, Mat. 10:14.15:as ſhould not ſo receyue and heare his Diſciples, and ſhall the ſilencyng, and depriving of ſo many Miniſters ſetled in perticular Congregations, and all ready bleſſed in their labors, be accounted no ſinne? Yea not onelyonly the ſilencyng of them etc: but alſo, providyng that they ſhall hauehave no other meanes whereby to maynteyne themſelues, their wiues and children? God open your eyes to ſee, and moue your hearts ſo to cōſider hereof, that yee may not flatter your ſelues, but ſee your ſinne herein. Yea, becauſe your ſelfe ſpeake of unthankfulnes, as one ſpeciall ſinne provokyng Gods indignation, what greater unthankfullnes can there be, then ſo to intreate his ſervants, whom he hath ſo graced and bleſſed? Iudge your ſelues yee Reverend Fathers (that are principall actors in this matter) that yee may not be iudged of the Lord. 1 Cor: 11.31Take heed (I humbly beſeech you, in the feare of God) take heed (I ſay) in time, leaſt fire breake forth frō the Lord, and there be none to quench the ſame. In the deſtruction of Ieruſalem by Nebuchadnetzer, 2 Chron: 36 16:and the carying of the people away captiue to Babell: and in the laſt deſolation of the ſame City by the Romans, the like miſuſing of the Lords Prophets is ſet downe as one principall cauſe therof.Mat: 21.35:23:37: And who I beſeech you, in ſuch miſuſage of the Lords meſſengers, had alwayes a principall hand? Had not the Prieſts of the Lord, that ſhould hauehave done the contrary? Serch the ſcriptures, and ſee if they bare not witnes in this behalfe. If God once ſet things in order before you, Pſal: 50.12:ſhall it be ſufficient to pleade, that the Miniſters of his word, againſt whom yee hauehave ſo proceeded, were Schiſmatikes, refractaryes etc. Alas, alas this wilbe but a weake plea. Yee hauehave herd before, that the Prophets were ſo termed.
Laſtly, concernyng the particular ſinnes by you mentioned and other the like, from whence doe they more proceede, then frō the reſtraint of the word, by the Preaching wherof, they would be eyther repreſſed or reſtrayned? If the libertie and free paſſage of the goſpell, worke an holy feare, humility, and duetifull thankfulnes, yea, if the preaching of the word, doe reſtrayne the moſt wicked and reprobate themſelues, that they bite in their lips, hold their hands, and refrayne from many ſinnes, which otherwiſe they would commit, (as it cannot be denyed) doe not ſecurity, pride, unthankfulnes, & all other ſinnes come from the reſtraint of the word?
The anſwer to the Second ſuppoſed Argument, in this 17 conteyned, hath in part been anſwered before, becauſe it hath been proved, that we are no Schiſmaticall Miniſters. Touching the reſt of the ſayd anſwer, we deny not but that there are other meanes wherby that Honorable Court, may teſtifie their thankefulnes, yet this hindreth not, but that this may alſo be one: yea if it be granted that there are other, then by vertue of relation, this alſo muſt be granted to be one. Yea, if mercy to the ſoule, be more then mercy to the body (as the ſoule is better then the body: and the miſery of the ſoule greater then of the body; and cruelty to the ſoule worſe then to the body) then it followeth that this is a ſpeciall & principall meanes, wherby to teſtifie their thankfulnes.
His anſwer to the third ſuppoſed argument in the 17 Argument hath alſo been anſwered. The ſame I ſay of his anſwer to the 5 ſuppoſed argument. OnelyOnly therin the anſwerers cenſure of the Parliament if they ſhould reſtore us, is to be obſerved, viz. that they ſhall not onelyonly attract guilt and remorſe of Conſcience, but alſo preiudice their Honorable age, and make their names reprochfull to all poſterity. This toucheth not only the Lords of the upper houſe, and body of the Commons in the Netherhouſe, but alſo his moſt excellent Majeſtie, without whoſe Princely authoritie nothing can be done by the other. Let all Prelats that pleade more ſtoutly for ſuperſtitious Romiſh raggs, then they doe duly regard Gods holy ordinances, let ſuch Prelats rather take heede, that ſuch things as are here threatned to the Parliament by the anſwerer, doe not be fall unto them.
Whereas the anſwerer, in his anſwer to the …4 ſuppoſed Argument betwixt the third and the firſt, reckoneth us up (in the bitternes of his ſpirit) with all Schiſmatikes, Heretikes, Papiſts, Athiſts, murtherers, theues, cutpurſes, etc: therin he ſheeweth his brotherly louelove and kindnes towards us,Eſa: 53:12 Mar: 15:27. and how well he ſpareth us. But ſith Chriſt Ieſus was coūted among the wicked; yea crucified betwixt two theeues. yea, and had alſo a murderer preferred before him; why ſhould we his ſervants, wretched men, and great ſinners be greeved or aſhamed, thus to be reckōed with ſuch vile perſons?2 Tim 2.12 Iohn 17.24 Yea rather we may the more comfort our ſelues, becauſe if we ſuffer with him, we are the better aſſured that we ſhall reigne with him, who hath prayed the Father, that we may be with him, even where he is, to behold his glory.
G. PowelFor Siſerae was a ſpeciall enimy of the children of Iſrael,Iudges 4.2:The inſtance of Iaeel is altogether different, and Church of God, but the ornaments the Supplicants ſpeake of, are the good creatures of God, having no hurt at all in them.
Was not Siſera alſo the creature of God,Reply. and in that reſpect may it not be ſayd, that he had no evill in him? And is not the Pope alſo an enimy to the people and Church of God, as well as Syſera was? Yea is he not much more, in as much as he is enimy to their ſpirituall ſtate, and everlaſting ſalvation? Moreover, touching the ornaments of Popery mentioned in the Argument, doe we ſpeake of them as they were the creatures of God, or as they were and are ſtill by many Papiſts abuſed to Idolatry? What doth the anſwerer ſay for them, that might not hauehave been ſayd for the covering of the images of ſilver, Iſa. 30:22which the Iewes (that ſhould truely repent of Idolatry) were to pollute, that is to account as thinges polluted; and for the rich ornaments of the images of gold, which alſo they were to caſt away as a menſtrous cloth, Sophiſtry.and (with great diſdayne) to ſay unto it, get thee hence. What fallacy this is, the anſwerer knoweth.
G. PowelNeyther were the Popiſh Prieſts, ever decked with our ornamēts, neither are they now. Neither, were our ornaments ever worſhipped, or abuſed to Idolatry, eyther are they yet. Neyther, if they had been, is it abſolutly neceſſary to deſtroy the ſubſtance of them etc, but only to take away the abuſe, and to reſtore the right uſe. The reaſons are ſheewed chap 11 De adiap horis.
Are you ſure, their is never a Surplice now in England, Replythat was abuſed to Idolatry publikely in Queene Maryes time, or ſecretly ſithens that tyme? If it be true of ſurplices, are you ſure it is true of all Coapes? Nay rather, I ſcarſe thinke, that there is not any Coape now, that was not in the time of Popery. Beſides, hauehave you forgotten the diſtinction of idem ſpecie, and idem numero? Ahas ſent not the ſame Alter to Ieruſalem, that was at Damaſcus, 2 Kings 16:10:but onelyonly commanded the like thereof to be made. By this reaſon alſo we may erect new images in Churches, (as ſome all ready are in ſome places) and ſay that theſe images were never worſhipped or abuſed.Exceter Here therfore behold agaīe your ſophiſtry.Sophiſtry. Touchyng the ſubſtance of things abuſed to Idolatry, we urge not the deſtroying thereof, neyther doe we deny the reſtoring of them to any good civill, or naturall uſe from which they were firſt taken and imployed to Idolatry. But we deny that we ought to hauehave any ſuch honorable uſe, as to hauehave any place in the ſervice of God,Deut 12.31 who expreſly forbiddeth to be ſo worſhipped. I underſtand this of ſuch thinges as God hath not commanded, or wherof there is no neceſſary uſe. Such are the ornaments in queſtion. The objections againſt this are plentifully anſwered in other books. The 11. chapiter of your booke wherunto you referre us, is not worth the reading of a learned man. It conteyneth objections of your owne making not of ours. Which of us, was ever ſo mad, as to ſay, que ad Dei gloriam fiunt, iis colitur Deus. For are not the dutyes of the ſecond table performed for the glory of God? Is God worſhipped by them? This is to confound both the tables. Who ever alſo ſaide, Quicquid fit ex fide et Deo placet, whatſoever is done of faith, and pleaſeth God, is the worſhip of God? So our eating, drinking, and whatſoever elſe we doe, ſhall be the worſhip of God. I wonder you bluſhed not to impute ſuch thinges unto us, and to caſt your owne ſhame upon us.
The third objection indeede in that chapter, touching the propoſition, is in part (yet not wholly) ours. But your anſwer thereunto maketh more for us then againſt us, as a child that hath well learned the principles of religion might eaſily ſhew. But I for beare anſwer of them, and leaue them to other to ſhew your childiſh weaknes there in, and in that whole booke. By the ſight wherof I praye God you may ſee, what it is to write againſt the truth. In other things you hauehave written well, and we thanke God for your paynes: but in theſe cauſes your arguments are like fagots of thornes full of prickes without ſubſtance, bound with bonds of ſtrawe, which by the fire of Gods truth, are quickly burnt up, though for a time they fill agreat roome, and ſeeme to make a great blaze: yea they are like to ignis fatuus, which terrifieth ſimple men, as if it were a ſpirit, but is in truth, but a litle fire of certeyne ſlymie exhalations: at the moſt they are but like a Comet or blazing ſtarr, which though it ſeeme to ignorant men, to be aboue in the ſtarrie heavens, with the fixed ſtarres, yet for all that is but in the higheſt region of the ayre, and at the laſt is diſſolved into winds.
Thus much for reply to the 17. Argument: yea to all. For to the concluſion of all (which the Notary & anſwerer unaptly call a diſtinct Argument) their is nothing anſwered requyring any further reply, then hath been already made. This therefore ſhall ſuffice, for defence of the former Arguments. In the anſwer whereof, though (perhaps) there be the more ſcoffes, reproches, cavils, bitter ſpeeches, and uncharitable collections, to hauehave provoked us unto the like, that thereby ſome further advantage might hauehave been miniſtred unto them, againſt our cauſe and againſt our ſelues: yet as the author of the argumēts, uſed not any ſuch word to provoke them, ſo I thought good to walke in the like ſtepes of modeſtie, that the defence of the Arguments might be the more ſuitable to the Arguments thēſelues: that the author of them might hauehave no cauſe juſtly to blame me, for diſgracing his work and the cauſe it ſelfe by a contrary courſe: and that the mindes of the Prelats may rather be molified towards vsus. then any thing more exaſperated againſt us. If it fall out otherwiſe, and that our mildnes doe ſtill increaſe their rigor, God (I hope) ſhall giuegive us patience, to indure whatſoever he ſhall ſuffer them to doe unto us: together alſo with ſuch comfort, as all the world ſhall not be able to take away from us. For we are ſo throughly perſwaded, from the evidence of Gods truth, revealed in his word: and ſealed up in our hearts by his ſpirit, the cauſe wherein we ſtand, to be the cauſe of Chriſt Ieſus, that we ſay with Paule, Acts 21.13:we are ready, not to be bound onelyonly, (neither onelyonly to looſe our livings) but alſo (herein) to dye for the name of the Lord Ieſus. I ſpeake not this ſeditiouſly (and therfore let no man ſo wreſt my words) but I ſpeake, with that mind, and in that manner, that Paule ſpake the former words, to ſignifie our readines, for ſuffering any thing, which the Prelats ſhall do unto us: not for doyng any thing to reſiſt them. Some of thē harpe much vponupon this ſtring, (as appereth by wreſting of our words in moſt malicious manner in the former anſwer againſt us) yea, they ſeeme alſo to thinke long, for ſome law or other of this land to be wreſted againſt us, to make ſome of us examples unto other, by ſheading of our bloud; but if they ſhould ſo fare prevaile (which I hope they ſhall never doe, in the dayes of gracious and mercifull King Iames, nor in the dayes of any of his moſt Royall bloud) let them remember the words of Ieremy in the like caſe,Ieremy 26:14:15 to the Prieſts and Prophets that ſought his bloud, As for me, be hold I am in your hands, doe with me as you thinke good and right. But know you for certeyne, that if ye put me to death, ye ſhall ſurely bring innocent bloud upon your ſelues, and upon this Citie, and upon the inhabitants thereof: etc. For of a truth the Lord hath ſent me to ſpeake all theſe wordes unto you. Yea, let them not onelyonly remember thoſe words, but ſo alſo take admonition by them, that in the preſence of God, they be not guiltie of high treaſon againſt our moſt Chriſtian Soveraigne, againſt his Royall iſſue, and againſt the whole land, by provoking the Lord, to inflict ſuch judgments upon all, as the wordes before mentioned doe inſinuat. We are in their handes,2 Chron: 24 22: ready without any reſiſtance meekely to ſuffer any thing: but he that judgeth righteous iudgment, though he ſit in the heavens, will looke upon it, and one day (as Zechariah in the like caſe ſayd) will requyre it: as indeed then he did.
Not withſtanding, I am ſo farre from Prophecying or wiſhyng any judgment to the whole land, (though I cannot but feare it) that I doe, and will earneſtly pray,Ioel 2.17 Gen, 18, 26 ſpare (this) thy people ô Lord, and giuegive not (this part of) thyne heritage into reproch etc. Yea, I doe the more hope of mercy in ſparyng us yet a while longer, becauſe of the great multitude of the righteous in the land: and becauſe perticularly of many that hauehave been and yet are (under Chriſt) dreſſers of this the Lords vineyard, that day and night (whiles many Prelats eate and drinke, and take their eaſe and pleaſure) doe pray the Lord of this his vineyard, to let it yet alone, Luk. 13:8and to ſpare it a while longer. But for all this, whoſoever ſhall procure the bloud of the meaneſt of us to be ſhead, (under whatſoever pretence) let them know that ſuch bloud, ſhall cry louder in the eares of the Lord of Hoſts, for vengeance upon the procurers therof, then ever we hauehave cryed in the eares, either of our moſt gracious Soveraigne (whom God long preſerue in perſon, and in vprightnes of heart) or of the High Court of Parliament for Iuſtice. If their ſhall be iudgment merciles, to him that sheweth no mercy, what ſhall the portion be of the cruell & bloud thirſty?Iames 2:13: Pro: 21:13 Verely, though they cry, yet the Lord shall not heare them.
As alſo they that put the Martyrs to death, miſſed of their purpoſe, ſo ſhall all bloud thirſty and ambitious Papall Prelats.Epiſt: 243. Sanguis martirum, ſemen Eccleſie. The bloud of Martyrs is the ſeed of the Church: and foecundi (ſaith Calvin) ſunt martyrum cineres. The very ashes of Martyrs are fruitfull. The truth may be oppreſſed, but it cannot be ſuppreſſed: yea the more it is oppreſſed, the more it ſhall bud forth & ſpring. If one of us in this cauſe ſhould be put to death (though perhaps under colour of ſome other offence, by perverting of words, wreſting of law or otherwiſe) yet for that on, the Lord can rayſe up ten: yea, there is nothing that hath made, or doth make the cauſe of Papall Prelats more odious, and the reformation deſired, more gracious and honorable (even with ſome that before the conſideration of that which I now ſay, were of another minde) then the unjuſt, and eſpecially the unmercifull proceedings of ſuch Papall Prelats, againſt the ſeekers of reformation.Philip: 1:28 Therfore in this caſe (as the Apoſtle exhorteth the Philippians) we doe in nothing feare our adverſaries, becauſe as to be our adverſaryes in ſuch reſpects, is to them a token of perdition, (if they repent not) ſo alſo, to be hated and perſecuted by the Prelats, is a like token to us of ſalvation, and that of God. But beyng ſo confident, why doe we conceale our names to our writings? Becauſe as Chriſt Ieſus, notwithſtanding all his heavenly fortitude without any defect, did for all that, oft tymes hide and with drawe himſelfe, from the furie and rage of the Prieſts, Scribes, and Phariſes, till his appoynted time was come, ſo doe we by this meanes, hyde our ſelues from the violence of ſome of our Prelats.
To your concluſion I will anſwer litle, becauſe it hath litle, that hath not been anſwered before. Wheras you ſay that wordes are to be numbred to ſo great ſtates, I anſwer that words are not onelyonly to be numbred, but alſo for the quality, truth, modeſty, ſincerity, and equity of them to be weighed and conſidered; which if you had doone, your whole labor had ben ſpared. If you did greiue in your ſoule, to heare us complayne of our povertie, why doe you by bitter rayling, falſe accuſations, and moſt unjuſt & vnreaſonable wreſting of your antigoniſts words againſt all other Miniſters of his ſorte, ad affliction to our affliction: doe you not know, that by this circumſtance, David amplyfied his cō playnts and deprecations againſt his adverſaryes? Is this to iudge wiſely of the poore? Pſal. 69 and 109.16 Pſal. 41.1.Whereas you wiſh us to be a shamed of our feeding on shales, and huskes at other mens trēthers, you miſtake your marke. For this belongeth not to us, but to trencher chaplins, that gape after dead mens ſhoes, or liue in miſerable hope of the livings of their brethren better then themſelues, to be unjuſtly deprived: and that in the meane time wayte at their Maſters table, till they hauehave ſayd grace, and then ſit down (if there be any roōe) at the nether end, after all the meate ſerved in. Who alſo are glad of ij s. vj d. or five ſhillings for examinyng ſome clarke preſented, to a benefice, or that (which is worſe) do now and then take a brybe, for allowing one to be ſufficient for the Miniſtery, that is ſcarſe fit to be a Miniſters clarke, except onelyonly to helpe on with the Surplice: who finally (for the moſt part) are every tawny coates companion, to play at cards, tables (perhaps alſo at dyce) and at bowles etc: Yea ſometimes to drinke, quaffe, and all moſt quid non. All your reaſons out of Arretius, againſt popular contributions (as you call them) and for ſet ſtipends and tythes I paſſe over with ſilence, becauſe the author of the arguments hath commenced no ſute againſt you in this behalfe. Therefore I leaue you to fight herein, with your owne ſhadowe. Touching you M. Powell, as Iob ſayd to Eliphaz, Iob. 16.3What maketh thee bold ſo to anſwer? Or as ſome other read it, what provoketh you ſo to anſwer? So truely I cannot but admire the bitternes, ſharpnes, and unrighteouſnes of your pen (according as before I hauehave diſcovered the ſāe) againſt one that hath uſed ſo great mildnes in all his Arguments. Notwithſtanding remembring the fall of Peter, and the meanes therof, viz. His beyng in the high Prieſts Hall, and not forgetting his gracious repentance afterward, teſtified by many a ſalt teare, I doe the more pity your preſent ſtate, by cōſidering that provocation, which from other you hauehave had, ſo to write; and I doe the better alſo hope of your repentance. For though it be more adviſedly to write an whole booke, then on the ſodayne to ſpeake a fewe wordes, yet in other reſpects, I will not compare your fault in thus wryting to the fall of Peter, as equall therunto: and if you had ſo fallen, yet would I not, neither might I, deſpaire of your riſng. Only in unfained louelove towards you, I do ſeriouſly exhort you, to take heed heerafter of any ſuch ſervice. Be not to readie, be not to ready, to be cōmanded ſuch a worke by any Prelat whatſoever. You may perhaps hauehave ſome reward in the end of ſuch paynes: (ſuch as men can beſtowe upon you) but looke more to that reward, that is in the right hand of the great maſter of all rewards. Remember well, what Balaam a ſorcerer refuſed at the hands of King Balak, beyng ſent for by very honorable meſſengers, to curſe Iſrael: yea, remember what a worthy anſwer he made, though himſelf were a moſt unworthy man.Nūb. 22.18 If Balack would giuegive me his houſe full of ſilver and gold, I cannot goe beyond the word of the Lord my God, to doe leſſe or more. Yea, remember (I ſay once agayne) how conſtant he was in the ſayd anſwer.chap. 24.1… For he repeated it afterward, when Balak was much provoked, becauſe he would not ſatisfie him in curſing of the Iſraelits, and threatned as much evill againſt him, as before he had promiſed and offred preferment. If ſuch a perſon made ſuch an anſwer to a King, and were ſo conſtant therein, ſhould the Miniſters of the Goſpell be ſo eaſily commanded by leſſe then Kings, to revile, and (in ſome ſorte) to curſe, ſo many worthy Miniſters of Chriſt Ieſus, which hauehave been valiant captaynes of his armyes againſt Sathan himſelfe, and all his forces? Whatſoever you hauehave in this booke written againſt them, yet I appeale to your owne conſcience for the contrary: yea you hauehave expreſly before profeſſed, that you hope they are the Miniſters of Chriſt Ieſus, and in grace and favor with him. Looke therfore heerunto in time, before you be too much hardened againſt him.
Touching the cauſe alſo it ſelfe, beware, yea, I ſay agayne beware, you ſinne not for any worldly prefermēt, againſt your former knowledge. Pleade not better judgment now, then before you had.Pſal. 4.4 Examine your owne heart (as it were) upon your bed, whether this plea be inſincerity, or only from regard and hope of ſome prelaticall advancment. The more knowledge, the more dangerous it is to fall away. A litle diſeaſe is ofttymes the beginning of great ſicknes. Small hurtes alſo at the firſt neglected, growe in the end to greevous and incurable ſores. Remember Lots wife. Luc. 17.32 Revel 2.….Fynally remember from whence you are already fallen, and repent, and doe your firſt works etc: and let not the precious promiſes made to them in the word, that indure to the end, be forgottē. Wherof he that hath made them; make both you and me partaker, for his ſake in whom they are made: to whom be all prayſe and glory for evermore, Amen.