WE reade in the sto­rie of the primatiue church of diuers sorts of hereticks,What be [...] ­ritans. who for their opinions of their own Purenes contra­rie to the trueth of holye Sicripure, might verie well bee called Puri­tans. As namely such as verie proudly & odiouslie (as Saint Augustine writ­eth) called themselues Cathari, De haeres, [...] 3.8. (which may well, out of the originall worde, bee translated by the name of Puri­tane) for their puritie or cleanes: and these hee saith followed Nouatus, and were therefore called Nouatians. The [Page 2] Pelagians also were Puritanes,88 hol­ding (as hee saieth) that the life of a iust man in this worlde, hath no sinne at all, and that of them the Church is made vp in this mortall life, that it might be altogeather without spote or wrinckle: Of this latter sorte were the Donatistes. 82 There were also Puritanes called Iouinianistes, affirming that a man can not sinne after hee hath re­ceaued the lauacre of regeneration. Ebion also and diuers others,Eus. Pamph. hist. lib. 3. cap 27. thought so well of them selues, that they claue to the lawe, as the Pharisees, looking to be iustified by their workes and not by faith onelie. All these and manye others hauing opinion of their owne puritie, and despising others, might iustlie and truelie bee called Puritanes. But such ministers and other good christian men & weomen,Godly Ministers & peo­ple in Englād no Puritans. who in this Lande, vnder her Maiesties most hap­pie raigne (whome God continue in safetie with the longest liuer) haue em­braced the Ghospell, and by it aban­doned all these and all other heresies and falshoodes, and endeuour to fol­lowe the same Ghospell, with all their soules, and in simplicitie and humble­nes [Page 3]of minde, haue ben desirous that them-selues should drawe nearer and nearer vnto God, and that the Church of England (as it is very well, and ve­rie much reformed out of popish ido­latrie and superstition) might more & more growe forward vnto such perfe­ction, as in this fraile life might bee attained: bee verie vncharitablie and vniustlie called by that odious & he­reticall name of Puritane. For if we woulde search all Englande from the tenth yeare of her Maiesties most gra­cious raigne (aboute which time this wicked slander did first beginne) vnto this present time: there can not bee brought forth any one, out of those, vvho faithfullie and in the feare of God haue sought reformation (howe so euer for that cause they haue beene and are vntruly so called) that euer did arrogate anie such thinge to themsel­ues,We account not our selus pure. as to be thought purer then other men: but alwayes they haue acknow­ledged themselues to be great & gree­uous sinners, as well as other men: accounting their owne righteousnes to be as a stayned cloth: and reioysing of no other purenesse, but that which [Page 4]is by the bloode of Christ, when for his sakes our sinnes are forgiuen, and tho­rough faith in him our soules are pu­rified, and his righteousnesse imputed vnto vs, by the free mercye and grace of God. Therefore except wee woulde call black, white: and bitter sweete, there is no reason in the worlde to call any such by the odious name of Puri­tanes.

2. But the Papistes indeed being the true followers and schollers of the Ca­thari, Nouatus, Papistes are in deed Puri­tanes. Pelagius, and of the Ebionites, Donatistes and of all such like Puritane heretickes, maye iustlie & very fitlie be called Puritanes. For they hold that in their regenerate men after Baptisme,Concil. Trid. less. 6. & ses. 5 there is nothing that maye bee saide to haue the reason of sinne, and that they are able to fulfill all the commaundements of God: and they affirme that they haue an inhe­rent righteousnesse which they keepe as a pure and immaculate robe, to the obtayning of saluation: and that they are righteous, iustified, & deserue sal­uation by their workes: that they haue among them deuout and holye men, (whome they call religious) Moncks,Test. Rhem vpon Luc. 10. [Page 5]Friers, Nunnes, Iesuits & Seminaries,Ven. 42. and 2 cor 2. vers 10. and ca. 8. vers. 14. Wil. Allen of pardons. cap. 11. and 1 [...]. vvho in their religious order liue (as they say) a Seraphicall and angelicall life, & being virgins, voide of all secu­lare affayres, as pure and chaste vota­ries, in contemplation seruing God day & night, are able to merit not on­ly for them selues, but also for others: and of the superaboundancie of their vvorkes of Supererogation they maye communicate to others, and the Pope maye by indulgence, applie their me­rites for the reliefe of others out of purgatorie, and such like. These vn­doubtedlie may & are properlie to be called Puritanes, because they indeed arrogate vnto them selues puritie and holines, and despise all others: vvhich the true children of God (though thus belyed & slaundered) dare not in any case to doe; but contrarilie they crie out vvith the Psalmist vnto God: En­ter not into iudgement. Psal. 143, 2. Luc. 18.13. And vvith the Publicane: Haue mercie vppon mee a sinner.

3 But the cause originall and or­der, whereby these reproachful termes vvere giuen to good Christians,Howe the name of puti­tanes came vp in England I finde to bee this: In the beginning of her [Page 6]Maiesties most happie raigne (whome I humblie pray our God to prolong as long as Sun and Moone endure) the Ghospell being published, and Prea­chers ordained to teach the people: Manie people vvithin a vvhile feeling some taste of the heauenlye comfort, began to delight in hearing of Ser­mons, singing of Psalmes, in reading and godlie talke of holye Scriptures vvhich they vvere taught. And there­vvithal did somwhat refrain prophane and vnprofitable customes, and some­time they admonished their neigh­bours, if they did sweare, & pray them to goe with them to the Sermon. The greater sort of the people, beeing olde barrels vvhich coulde holde no newe vvine, addicted partlie to Poperie & partlie to licentiousnesse, hauing many of them no other God, but their bel­lie, vvoulde deride and scoffe at them, and called them holye brethren and holye sisterne: saying, Hee is one of the pure and vnspotted brethren. Godlie ex­cercise scor­ned by the wicked. Diuers Ministers also entring vpō that waigh­tie charge, when they (beeing learned) came to the practise of the communi­on booke, founde them selues trou­bled [Page 7]in some things, & some certaine ceremonies were a scruple vnto thē. And as it is saide in the preface of the saide booke, it was not thought fit at the first to take away all those things, which seemed to be superstitious, but to take the middle waye to abandon some and to retaine some: So by this occasion the Papistes & other people not well affected to religion and god­lines, after a while began to find holes in the Ministers coates,Papistes and Atheists pick quarrels with good men. and deuised diuers wayes of molestation & trou­bled them, not a little. They open their cause to the reuerend Bishopes of those times, and found great kind­nes at their hands at the first, & they were a good and comfortable shadow vnto them for a season. But about the tenth year of her Maiesties raigne, the Papists as men which began to shake of the feare, wherewith the mightie God, protecting & blessing her Ma­iesties most godlie and Christian pro­ceedings, had strocken them, the Pa­pistes (I say) began to come foorth of their dennes, and as it is well knowne to the state, practised diuers treache­rous attemptes; but amōg other, they [Page 8]preferred such greeuous accusations againste the godlie and faithfull Mi­nisters; that then and from thence forth, they were left naked, & a great storme fell vpon them; and so it con­tinued now and then sharper, & some time their was a calme, & men brea­thed & returned to the Lords worke. About anno 1571.Subscription came foorth first Anno 1571. (as I take it) Sub­scription was first enforced vpon the ministrie, for which cause in that time certaine men wrote and admonition to the parlament, opening diuers things worthie reformatiō. Wherupon arose greate volumes of prouing, and de­fending, which are famouslie knowne to all men, that vnderstand of these cause. But how flesh and blood did in these writings ouer-sway the Chri­stian moderation and mildnes, which brethren shuld haue ben verie careful of, in contending for trueth, by the hote pursuite of either side, I reioyce not to rehearse, and I am sorie as ofte as I thinke vppon the lamentable ef­fectes & hurte of the Church in those times: How be it, our mercifull God, whose vnchaungeable loue, doeth swallow vp manye of our infirmities [Page 9]and follies, graunted vnto vs in the midst of these fierie contentions, a goodlie space of quietnesse about the time that the reuerend father Maister Grindall was Archbishoppe of Can­turburie. In which time in al the south partes of Englande, there was greate concorde among the Ministers, and they ioyned in great loue and ioy one with another in the Lords worke. So that in the space of 4. or 5. yeares (as I remember) there were infinit soules brought to the knowledge of Christ: & the people reioysed for the conso­lation, seing & beholding how greatly they were bound to praise God, for her Maiesties most christian gouerne­ment, vnder whose moste godly pro­ceedings, they had sucked and tasted the sweet and vndeceaueble milke of Gods trueth, euen the holye faith of Gods elect, the doctrine of saluation. It was a goldē time, full of godly fruit, great honour to the Ghospell, greate loue and kinde fellowship among all the Ministers, preaching the faith, & the people vnited in the true feare of God and cheerefull reuerence to her Maiestie. But this life not affoording [Page 10]constant prosperitie to heauenly loue and growth of godlines.

After the said Archbishops decease, there came foorth a newe and fresh assault of subscription, vniuersallie imposed,Anno Dom. 1584. the wo­full year of subscription. and againe enforced vppon all the Ministers in three articles.

First of the Queenes Maiesties So­ueraigne authoritie ouer all persons, &c. Seconde, that the booke of com­mon prayer and of or dayninge Bi­shoppes, Priestes and Deacons, con­taine in it nothing contrarie to the woorde of God, &c. Thirde, to allowe and approue all the articles of reli­gion agreed vpon by the Archbishops and Bishops, &c. 1562. and to beleeue all therein contayned to bee agree­able to God. When in the visitations and publike meetinges the Ministers were called to subscribe: they offered very freely and willingly to subscribe the first article of her Maiesties most lawfull authoritie. And for the other two they refused to doe anye further, thē by law they were bound, & name lie according to the statute made for that purpose anno 13. Herevpon ma­nie [Page 11]in diuers Shires were suspended from the execution of their Ministe­rie, and some depriued. And great di­uision arose in the Church, the one suing for reformation and to be eased of such burdens, and the other vrging verie straightly the former things, & punishing such as woulde not be con­formable. Then came there forth a newe cloude of writing and mennes affections waxing vvhote & drawing to the worse, it was a verye common name to all these Ministers to be cal­led Puritanes: As men which made conscience of many things, which the reuerend Fathers, and many learned men affirmed to be lawfull.

In all this time there was much preaching in the Vniuersities, aboute nonresidents and vnpreaching mini­sters: and there should you see a plain diuision, one sorte called youths, and the other sorte which tooke not such libertie, were called Precisians. And this is growne both in the Vniuersitie & in the countrie town and citie, that who so feareth an oth, or is an ordina­ry resorter to sermons, earnest against excesse, ryot, poperie, or any disorder, [Page 12]they are called in the vniuersitie pre­cisians, and in other places Puritans.

4 And thus as faithfully as I can, I haue shewed how this name came vp, and whereupon honest & godly men haue beene and ar called puritans or precisians: here it foloweth to bee considered out these thinges, what is their offence, and the state of their cause:For fower thinges men are called pu­ritanes. which may be referred to foure heads: 1 scruple in the vse of certaine ceremonies: 2 scruple in subscribing beyond the state: 3 seeking for re­formation of some ceremonies and of some parte of the ecclesiasticall disci­pline. 4 the people do heare sermons, talke of the Scriptures, singe Psalmes together in priuate houses, &c. Nowe whether for these causes they be iust­lie called puritans & troublers of the state, &c. it remaineth to be examined and discussed. For the plaine opening whereof, I will first shewe such honest reasons as make for their lawfull ex­cuse, proouing manifestlie that they are to be holden as good and faithfull subiectes, honest Christians, and god­lie ministers. Secondlie I will open the vanitie of the principall imputa­tions [Page 13]which are vrged against them; and thirdlie, propound some other such considerations, as are necessarilie annexed to both.

THe greatest glorie of the militant church is the pre­sence of God:Gods presēce the glory of the Church. and if GOD forsake them, their glorie is departed: therefore when hee ho­noureth his Church, he saieth: This is my rest for euer, here will I dwell. Psal. 132.14. And this is the glorious renowne of Gods people: The Lorde his God is with him, [Page 14]and the ioyfull shout of a King is among them. Num. 24.21. Cap. 52.7. For which cause, as saieth the Prophet Esay: The feete of his messen gers bee beautifull vpon the moun­taines when they preach these glade tyding, saying to the Church. Thy God raigneth. And there indeede God raigneth where his worde beareth the preheminence. For his worde is his Scepter, and the rodde of his mouth.

And this is the great priuiledge of his Church,Rom. 3.2. Psal. 147, 19. that to them be commit­ted the oracles of God: He sheweth his worde vnto Iacob, his statutes and his iudg­mentes vnto Israell, hee hath not dealt so with euerie nation, &c. Heere is my ioy and the precious comfort of all Gods children in this land,Queene Eli­zabeth the ioye of the godlie. that the Lord, our mercifull and louing God, of his rich grace and free fauour, hath giu­en vs such a vertuous and religious Princes, who beeing stirred vp by his spirit and guided by his holie hande, in the midst of so many enemies, and thorow so many & wonderfull dau­gers, hath cheerefullie, bouldly, and with the Maiestie of the Lordes an­noynted, proclaimed Gods trueth: [Page 15]and aduauncing Gods holye Testa­mēt, hath banished the beggarlie ru­diments of this world, the traditions and vnwritten falshoodes of men: and as a true & faithfull Noursemo­ther, hath fostered his Church nowe these three & fourtie yeares, in great plentie and peace, vnder his blessed presence and glorious protection. So that, our enemies beeing Iudges, it must needes be confessed that God is with vs of a trueth. Therefore as it be­commeth the true people and Con­gregation of GOD, the Church of England humblie submitting it selfe to his lawe, doth meekelie and con­stantlie confesse that: It is not lawfull for the Church to ordaine any thing that is contrarie to Gods written worde. Artic. 20. And for this cause they describe the visible Church of Christ to be A Congregation of faithfull men, in the which the pure word of God is preached, & dutifully & tru­lie affirme,Artic. 19. that: In our doings, that the will of God is to be followed, which we haue expreslie declared vnto vs in the worde of God. Artic. 17. Now my deare brethren and fa­thers, if I shall shewe that the things we haue done, doe answer to his ho­ly [Page 16]Canon of Gods written worde:The godlie Ministers guided by the Canon of holy scripture I hope it shall appeare that wee haue not bene against the Church, but for the Church. And first for the ceremo­nies: they are reputed verie small things, and therefore we ought not to trouble the church about them. Con­sider therefore with me,Of ceremo­nies. I beseech you, that as a verie small thing troubleth the eye of a mans body: so is the con­science and faith of a true Christian, and especiallie of a faithfull Minister.Exod. 10.26. Therefore Moses when he was in grea­test danger of life, woulde not yeeld that one hoofe should be left behind, of that which God had commanded to goe out of Egypt.Dan. 6 10. And Daniel when he knew that there was a lawe sealed against him of present death, yet would hee not shut his window, or leaue of praying to God, anye one time of thrise in the day, to saue his life.Gal. 2.3.4.5. And the Apostle Paule, in a mat­ter of Christian libertie, woulde not giue place by subiection for the space of one hower. And of this precisenes god himself is the author.Deut. 12.2.3 First where he saieth: Ye shall vtterlie destroy all the places, wherein the nations, which ye shall [Page 17]possesse, serued their Gods, vpon the hie mountaines and vpon the hils, and vnder e­uerie greene tree. Also ye shall ouerthrowe their altars, and breake downe their pillers, and burne their groues with fire, and ye shal hew downe the grauen images of their Gods and abolish their names out of that place, ye shall not so doe vnto the Lorde your God. According to this precept we freelie and thankfully acknowledge and praise God, that her Maiestie hath a­bolished the verie face of idolatry, & verie few Kings of Iudah came so far in reformation of Religion. Yet doe we intreat our reuerend Fathers we be not held for rebels, and vnthank­full persons & troublers of the state: if finding some few things in our mi­nistrie, that we are afeard to doe, for displeasing God; wee humblie craue either reformation or toleration. For verelie wee are enforced so to doe by this Scripture, for if here we be com­maunded to abolish the verie names of the idoles, and not to doe so to the Lorde (that is to say, not to worship God insuch manner) when wee finde that the surplice is part of the charac­ter of the popish Priesthood,Act: monu­mentes pag. 853. & 501. by which [Page 11]and in which they worship their idols as in which they worship their maner of de­grading. And that the crosse in Bap­tisme, hath ascribed vnto it by mans authority,1. Cor. 14.40. the sacramentall significa­tion of Baptisme as the confessing of of the faith of Christ crucified, &c. which is more then the Church hath authoritie to doe, whose limitation is set, to make lawes no further then order & comelines. And that in rea­ding of Apocrypha Scriptures wee should reade vntruthes and errours for instruction of maners contrariant to his holy canon. We are very much afeard that we retaine the name and memoriall of idoll seruice, and that we doe so to God in his worship, as idolaters haue done to his dishonour vnto their idoles. And therefore wee dare not do these things for displea­sing of God, although we desire har­tely, in all things to satisfie and con­tent our superiours. And heere vnto we find our selues (as we verily think) greatlie pressed and vrged: beecause God saieth vnto vs,Esay. 30.22. Yee shall pollute the couering of the images of siluer, and the rich ornament of thine images of golde, and cast [Page 19]them away as a menstruous cloath, & thou shalt say vnto it, get thee hence. And a­gaine:1. Thes. 5.12. Iud. vers. 23. Marc. 11.16. Math. 21. Abstaine from all appearance of e­uill. And againe: Hate euen the garment spotted by the flesh. And Christ him­self was so precise, that he would not suffer that any man shoulde carie a vessell thorow the Temple. Therfore we are touched in conscience, that in our ministerie we should not do any thing resembling the idolatrous si­nagogue, or to haue the least fellow­ship or mark of their vngodly waies. How be it we haue not preached nor inueighed against, neither in any sort depraued the booke: yea if wee had not bene to neerlie pressed vpon, for the doeing of them, so as our suffe­ring and wincking at them, vvould haue sufficed, to declare our loue of the Churches peace, I verilie thinke, they would not haue come into so o­pen question.

The next thing we seeme to falt in is the refusall to subscribe absolutely,Of subscrip­tion. to the two last articles. Our inno­cencie before God, our obedience to her Maiestie, and vpright following of his holy Canon; can not appeare: [Page 20]vnlesse I open somewhat more plain­lie, what these two articles containe. The first of the tvvo, which is the se­cond of the subscription, comprehen­deth the vvhole booke of common prayer and of ordering of Bishops, Priests, and Deacons, so that we must by our hand writing auoutch that euerie rubrick, clause & sentence in these bookes are wholie and perfect­ly agreeing to holie Scripture, and in no one rubrick or clause contrarie to the same: and secondlie to promise to vse the forme & none other. Then in the third article, we are bound to approue, all the articles made by the Bishoppes in the cōuocation holden Anno 1562. which containe not on­lie matters of doctrine, but also of or­der and discipline, wherein there be 22 homilies appointed to bee red in the Church, that by our hande wee should acknowledge, that these and euerie of these be agreeable to God.How farre the godlie Ministers are confor­mable. The difference betweene the reue­rend Fathers and vs heerein is this: First that we doe willinglie vse the booke of common prayer and no o­ther forme, vnlesse sometime vpon [Page 21]extraordinarie occasion, by publicke authoritie some other praier be assig­ned vs: onelie we leaue out some few things, or perauenture explaine some one clause. Secondly we professe our selues to enioy our ministrie by no o­ther order, but by order of that book, which is the booke of ordering Bi­shops, &c. Thirdlie we subscribe wil­linglie to the book of Articles accor­ding to the statute 13 in that behalfe prouided: namelie to those Articles which onlie concerne the confession of the true faith & y^e doctrine of sacra­mentes, as that statute expresly com­maundeth and limiteth. Now finding (in examining of these bookes) ma­ny things doubtfull in our conscien­ces, we dare not promise or subscribe further thē according to these words. And therefore for this cause wee ex­hibited an humble petition to the re­uerend assembly of the Cōuocation, holden Anno 1585. with our reasons why we refused to subscribe, in such ample maner as they required.

This beeing that which wee haue done and stood in: it remaineth to be examined, whether heerein we haue [Page 22]broken this holye Canon of our Church.If wee sub­scribe wee breake the Canon of ho­ly scripture. I will therefore shew some two or three instances, whereby it shall appeare, that if wee had subscri­bed, wee had done contrarie to this holie Canon of Gods written worde, wherein I will bee as sparing as I can, because I would by no meanes vtter any thing, which might tende to the deprauing of the said bookes, but on­lie as necessitie constraineth, to make it appeare, that by this subscription we are compelled to doe that, which is contrarie to the Scripture of God: and which we find not to be the mea­ning of the Law, in commanding the vse of these bookes, neither of the au­thors of the bookes in penning of the same. And first wee should subscribe that it is not contrarie to the word of God, to read in the Church vnder the name of holie Scripture, such bookes (as namelie the Apocrypha) which are not holy Scripture, and such chapters as containe matter, directly contra­rie to the holie Scripture. For in the booke of common prayer, in the ru­brick next after the order for the rea­ding of the Psalmes, there bee these [Page 23]words. The order how the rest of holy Scrip­ture, beside the Psalter, is appointed to bee red. Which being the direction for all lessons and chapters, vpon all daies in the yeare, which are to bee red in the Church by that booke: doth appoynt diuers Apocrypha books, as Tobith, Iu­dith, Wisedom, Ecclesiasticus &c. In the 26 of August, the storie of Susanna & of Bell and the Dragon are appoin­ted to be red, vnder the name of the thirteene and fourteene chapters of Daniell, In prolog. in Daniel. which Hierom thursteth tho­row with a spit, as no part of Daniels writings, and calleth Bell and the Dragon fables. We think it greatlie against this holie Canon, that fables shoulde bee red vnder the name of holy Scriptures, which saieth, Cast a­way prophane and olde wiues fables: 1. Tim. 4.7. Math 28.20 and teach them to obserue whatsoeuer I com­maund. In the 4 of October there is appointed to be red, the 12 of Tobie, wherein the 15 verse the Angell say­eth, I am Raphaelone of the seuen holie Angells, which present the prayers of the Saintes, which we take to be contrarie to the Canon, which saieth, Wee haue an aduocate with the Father Iesus Christ [Page 24]the iust. And againe, There is one God and one Mediator betweene God and man, 1. Ioh. 2.1. 1. Tim. 2.5. the man Iesus Christ. In the 17 and 18 daies of Nouember, are appointed to bee red the 46 and 48 of Ecclus, where the one maketh Samuell to prophesie after his death, contrarie to Reuclat. 14.13. which saieth that the Dead rest from their labours: and the other interpret the Prophet Malachie cap. 4. ver. 5. of Eliah himselfe, con­trary to the Scripture which expoun­deth of Iohn Baptist, as Math. 11.14. and Luke. 1.17. Secondlie this Ca­non of holy scripture sheweth vs, that it is proper to the Sacraments of Bap­tisme and the Lordes Supper, to bee signes certifying of the fauour of God & instruments whereby wee receaue power and strength against Sathan, Sinne, &c. And to represent the spiri­tuall vnion betwixte Christ and his Church: for it saieth, By one spirit all we are baptized into one bodie, 1. Cor. 12.13. Gal. 3 27. 1. Cor. 10.16 &c. All yee that are baptized into Christ, haue put on Christ. The cupe of blessing which wee blesse, is it not the communion of the bloode of Christ, &c. Whereby it appeareth that these two are seales of the coue­nant, [Page 25]which is in Christ, wherein all those things are contained. Againe, hee that ordained them for this pur­pose is God, who only can giue signes of his owne good will and couenant, as it is written:1. Cor. 2.11. The thinges of God know­eth no man, but the spirit of God. There­fore the Apostle when there was dis­order about the Lords supper, did re­duce them to Gods institution,1. Cor. 11 23. shew­ing that he deliuered to thē no other, but that which he receaued. Thereby inferring that the institution of the Sacrament was of God, therefore he durst not adde vnto it, neyther yet haue imposed it vpon them, but that he receaued it of the Lord. Therefore when the booke of common prayer doth affirme, That confirmation is mini­stred to them that be Baptized, In the Rubrik before con­firmation. that by im­position of handes and prayer, they may re­ceiue strength and defence against all temp­tations to sinne, &c. And that after the example of the holie Apostles, In the later prayer of confirmation. they lay their handes vpon them, to certifie them (by this signe) of Gods fauour and gracious goodnes toward them. And that Matrimonie signifi­eth vnto vs the mysticall vnion, that is bee­ [...]wixt Christ and his Church. Seeing that [Page 26]by these tearmes,In the first ex hortatiou of matrimony. there is ascribed to imposition of handes and matrimo­ny, to bee signes and seales of the co­uenant, which is proper to the Sacra­ments, and that no man can make a­nie signe of such a mysticall and Sa­cramentall nature, to signifie Gods good will, vnlesse he haue authoritie from God: wee therefore conclude that if we should subscribe, we should allow that which is contrary to Gods word. Vnlesse they can shew that the Church or anie man, hath power to make such signes, or that God hath ordained these to that end, and that the Apostles shewed such example; which we verilie think they will ne­uer doe. Againe the Canon of holie scripture teacheth that there ar diuersi­ties of ministeries but one Lord. 1. Cor. 12.5. And that, God hath set in his Church, first Apostles then Prophets &c. 28 Teaching thereby that as Christ onelie is heade of the Church: so is he Lord ouer all the Mi­nisteries thereof, and that all kind of Ministeries are by his institutiō, euen ordained of God, and so consequent­lie haue their description in Gods word. Wherefore it is said els where: [Page 27] He gaue some to be Apostles, some Prophets, some Euangelists, Eph. 4.11.12. some Pastours and Tea­chers, for the gathering togeather of the Saintes, for the worke of the ministerie, &c. Now in the booke of orders, there is an office of ministery called the Dea­con: whose description is not to bee founde in Gods booke, namelie con­sisting in helping the Priest in diuine seruice, especially when he ministreth the holie communiion, in reading ho­lie Scriptures and homilies in the congregation, instructing the youth in the Catechisme, in Baptising and Preaching, if he be admitted there­unto by the Bishop: but he must not administer the Lords supper or Dis­cipline, but after a yeare he is admit­ted to y^e order of priesthood. Seeing that this kinde of ministerie, hath no resemblance with the office of the Deacon, Act. 6. or 1. Tim. 3. neither a­nie other office described or institu­ted by God, in al the new Testament, namely that he should doe all things, sauing ministring the Lordes Supper & Discipline, or that he might Preach and Baptise, and not be of the order of Priesthoode (as they call it.) Wee [Page 28]there­fore think that in subscribing heare­vnto, we should offend the holie Ca­non of Scripture, & allow that which is contrarie to the same, by our sub­scription. There bee manie other which some of vs Ministeers of Kent, deliuered to the Reuerend Archbi­shoppe of Canturburie as our doubts, which for breuities sake I omitt: bee­cause my purpose is not heerein to dispute, or to open other mens faults, but onlie by two or three instances to make manifest that wee did not break this holy canon of our Church. For if (as they say) In our doeings, that will of God is to be followed, which we haue expressie declared vnto vs, in the worde of God: thē may we not subscribe to these two articles: wherein manie thinges by our subscription, should be allow­ed, not to be contrarie to the word of God, which are indeede contrarie to the same.

Now our third fault is, that we did seeke by supplicatiō, to the reuerend assemblie of the conuocation house,Of suiug for reformation. by petition of the Lords of her Maie­sties most honourable priuie counsel and to the high Court of Parliament: [Page 29]and by diuers publike writinges, partlie apologeticall, partly supplica­torie, that we might haue reformati­on in these things, or at the least such toleration, as wee might not be bur­dened with subscription, or the strict obseruation of ceremonies, but beha­uing our selues otherwise peaceable, and as good subiectes & discreet mi­nisters, we might not be troubled nor molested about these things. And for this cause we did meet in the Parlia­ment time, and at other tymes while our trouble did last, to consult and deuise what way wee might take, to obtaine fauoure and reconciliation or reformation; or releasment of our suspensions or other troubles. In all which, as I must needes confesse, that I was among the Ministers of Kent, not one of the hindemost (beeing sus­pended, onelie for not subscribing, from the last daye of Ianuarie, vntill the third day before the natiuitie of Christ:) So doe I professe to all the worlde that I knowe not anie thing, which we did in our meeting, or in our supplications, or apologeticallwritings, but that which was comely [Page 30]for men of our sorte: and as our fore­fathers the faithfull Ministers of Christ, in the primitiue Church, did in like case before vs. For the Mini­sters of Christ, finding themselues, in the testimonie of their consciences, to be heauilie burdened with the or­dinances of the Church wee liue in: humblie to declare their grieuances to the Magistrates in authoritie, in tymes and places which may relieue them: to shew by publike writings the vprightnes of their cause and by petition to craue some Christian and godlie remedie, is doubtles agreeing to all law of God & man, and there­fore I hope I shall not need to vse a­nie argumentes to prooue the same: which we know our aduersaries, be­ing in our case, would thinke them­selues to haue great wrong to be de­nied.Our fault is that we did not cōmend our cause to the Queene. But if anie thing bee our fault, I take it to be this: That wee did not present our cause to the Queenes most excellent M. being a Prince of rare clemencie, wisdome and iu­stice. Whome when we did know to be so equal, fauourable, milde, and of such incredible long animitie, and [Page 31]that to her greatest aduersaries and deadlie enemies the Papistes, who alwaies haue sought mischief against her person, Crowne and dignitie: we were doubtles much ouerseene, that we commended not our cause to her most gracious and Princelie conside­ration. For the goodnes of our cause, and the innocencie of our persones, being manifested before her Prince­lie eies; it could not haue bene possi­ble, but that so prudent & Christian a Magistrate vvoulde speedilie haue eased all our sorrovves, and ended these vvofull troubles of the Church.

2 But vvhile vve partlie fearing, & partly hoping as though the reuerēd Fathers themselues, to vvhome vvee vsed, beside our supplications diuers meanes, woulde at the length haue ioyned with vs, to the ending of these vnvvholsome strifes: & that vve tru­sted that our mercifull God pitying his Church, vvoulde haue raysed vp some meanes, to further his ovvne cause: vvhile the time slipt avvay, and mens mindes vvauered, this vvay & that vvay, three most greeuous acci­dents, did greatly astonish vs, and ve­rie [Page 32]much darken the righteousnes of our cause. The first vvas a foolishe iester, vvho tearmed himselfe Martin Marprelate and his sonnes,Martin Marprelate a fil­thie Syco­phant. vvhich vn­der counterfeit & apish scoffing, did play the Sycophant: & slanderously abused manye persons of reuerend place and note. And such was the wis­dome of the time, that manie filthie and lewd pamphletes, came forth a­gainst him casting forth much stinck­ing doung and beastlie filth, into the faces of honest men: to the great con­tempt of Christes holy Ghospell, and the verie apparant disparagement of the faithfull laboures of all godly Mi­nisters, on both sides. This kindled a meruelous great fire, euen that, which S. Iames sayeth is set on fire of hell, and is a worlde of wickednes.Cap, 3.6 It bee­wraied the weaknes of many a man: and shewed, how hard it is for fleshe and blood to hold in the raines of his own aspiring affections, rather to en­dure reproach then to endamage the Church of God; or wiselie to fore­thinke that we ought rather to suffer wronge, then that the glorious Ghos­pell of our Lord Iesus Christ, shoulde [Page 33]be euill spoken of How so euer it was, the blame lighted vpon vs, and we by it obtained a new name, in many pulpites (how iustly God knoweth) wee are called Martinistes. Then did our troubles increase, & the persuite was hardlie followed against vs: the ene­mie of the Ghospell for slowed not the occasion, to make our good, iust, ho­nest & godlie cause, to be ill thought of and verie much condemned: as if the verie state had taken knowledge, that we were wicked men, our cause vniust, & we no longer to be suffered. So great hurt is it, when an honest & lawfull course is begun, for foolish & hairbraine men to thrust in thēselues & to hazard such meanes as God ne­uer sanctified. For God needeth not our follie:1. Cro. 15.13. but will make a breach a­mong vs if we seeke him not in order. Howbeit when our cause was left na­ked, and many of vs in great hazard: God him self gaue witnes to his truth, manifested his iudgements, and deli­uered his innocent seruants: so that it plainly appeared, to the wiser & dis­creter sorte, that the Deuill was the author of this disgrace. In this time al­so, [Page 35]happened the second and third e­uill: the Brownistes tooke offense a­gainst both sides,The Brow­nists and Hacket of an euill spirit. & made a temera­rious and wicked separation: & some two or three men, being beewitched with some proud honor; by a certaine man & frantick spirit, lifted vp them­selues with hie words of blasphemie, whose working this was, all wise men know, who know the wiles of Sathan. How be it these also were drawne v­pon vs, and made a notable matter, to aggrauate our cause. But God who seeth in secret, and beholdeth the bit­ter gaule of Simon Magus,Act. 8.23. the filthie dissolutenes of Nicholas, the freating canker of Hyminaeus & Philetus: the dogges, the euill workers, concision, and all false Apostles, which trans­forme them selues into Apostles of Christ, namelie that these did much mischief and brought great trouble to the first beginning & planting of the primitiue Church: he, euen he know­eth, that these things were cunninglie wrought, by these deep sleightes and suggestions of that olde serpent; too hinder our good cause, & to hurt the prosperous and godly proceedings of [Page 35]the Church of England. For by this meanes, we finding the mighty winds and stronge streame against vs, were faine to humble our selues vnder Gods mercie, and commending our selues & our cause to him, who iudg­eth righteously: we reserued ourselues to a better time, whē it should please his gracious wisedome, to make his owne trueth to appeare, and to moue the mindes of our superiours to bee more fauourable.

3 Then tooke the idle and vnprea­ching Ministers comfort at the heart, supposing their standing to be good: & the non-residents had their mou­thes enlarged: it became daungerous both in the Vniversitie and countrie to reproue either of these, & the peo­ple were become conuenticlers, if they met together to sing a Psalme, or to talk of Gods word. And there was not a better way to maintaine an e­uill cause, or to bring any honest man out of fauour, then to shew thy selfe an enemie to Puritances; and to enti­tle him, whom thou wouldest disgrace with the name of a Puritane. Yet let vs see whether this holie Canon of [Page 36]Scripture, will not beare vs out, to preach & speake against these kindes of Prelates, or to vse such kind of ex­ercises. First the Prophetes call them blind watchmen, Esa. 56.10.11. dumbe dogges and greedie dogges, which can neuer haue inough. They cry out vpon them & say: O idoll sheap­heard that leaueth the flocke, Zac. 11.17. the sweard shalbe vpon his righte arme, and vpon his right eye. Woe vnto the sheapheardes which feed themselues, should not the sheapheardes feed the flockes? Ezech. 34.2. And Christ saieth of them:Math. 15.14. They be the blind leaders of the blind And the Apostles cal vpon them ear­nestly, saying, Take heed vnto your selues, & to all the flocke whereof the holy Ghost hath made you ouerseers, Act. 20.28. to feed the Church of God, which he hath purchased with his owne blood. And againe: Feede the flocke of God which dependeth vpon you, 1. Pet. 5.2. &c.: If wee speake after this Canon, of the Prophets, Christ & the Apostles, are wee troublers of the state? or are not they, who in their actions do contra­rie to the reueiled will of God in his word? And whē the same holy Scrip­ture, exhorteth men and weomen, & commandeth them, to talke of Gods worde in their houses, and when they [Page 37]walke in the way: and that the same shoulde dwell plentifullie in vs,Deut. 6.7. Colos. 3.16. in all wisedome, teaching & admonishing our selues in Psalmes and Hymnes & spirituall songs: shall honest men and weomē be therefore called Puritans, & their godlie & Christian meetings bee tearmed conuenticles? And if Gods spirit say vnto vs:Heb, 10, 20. Consider one a­nother, and prouoke vnto loue & good works not for saking the fellowship we haue among our selues, as the maner of some is, but let vs exhort one another, &c. Shall honest Christians bee reproached for ende­uouring the same? And if they admo­nish anie neighbour for swearing, or anie other disorder, or call them to heare a Sermon, are they by and by vile Puritanes? I hope all wise and god­lie Christians, examining these things aright, and waying them, with the e­quall ballaunce of Gods sanctuarie: wil conclude with me; that in al these thinges, especiallie in regarde of the matter of our cause (howsoeuer per­auenture, we cannot be or haue not bene, all of vs, at all times, perfectlie wise in the maner of doing, wee haue not broken the principall Canon of [Page 38]our Church, but faithfullie laboured to square our actiones, after the ex­presse rule of Gods holy worde, and therefore falsly and iniuriously called Puritanes, Precisians, and troublers of the state.

THAT some fevv should differ from so many reuerend learned and god­lie Fathers of the Church, it is and hath bene alvvaies in the opinion of naturall men,Men iudge by the outwarde shew. a very great preiudice. and the authority of the greater part, ouersvvaieth the lesser, & sometime the better. For men most commonlie [Page 39]iudge by outwarde appearance. And therfore Christ him self being void of outward beautie & forme,Isai. 5.3.2. was despi­sed and reiected of men: and it was thought a goodlie mightie reason a­gainst his doctrine, when they coulde say: Doth any of the Rulers, or of the Phari­ses beleeue in him? How be it in our Ec­clesiasticall state, there is matter of great consideration: that the one side shoulde conster all thinges that were done at the first, with great charitie and Christian pietie: & the other not to bee so straight as to iustifie euerie particuler. The Queenes Maiestie, (God saue her & blesse her) comming to her Crowne,The most Christian magnanimity of Queene Elizabeth. in a troublesome and dangerous time, when feare seemed to be on all sides; her owne subiectes for the most part male contentes, and the mightie Potentates all enemies round about her: it shewed doubtlesse the wonderfull work of God, & most Christian & royall magnanimitie in her Maiestie, especiallie being a ten­der branch & a maiden Queene: that she aduentured to goe so far in refor­mation of religion, & in setting forth [Page 40]of the puritie of the Ghospell. Wee must thinke also that those few godlie learned men, who considered, exami­ned and penned the bookes, not to haue bene alone, without some men of greate learning and countenance, which woulde sway against trueth as much as might be: therefore no doubt verie wislie for the time, they did so carrie the matter, that the moste waightie part of that they did is with­out all exception, some thinges may haue a verie good interpretation, & that which is otherwise, perauenture was not espied: as in a more peacea­ble time, at more leasure, and with greater aduise might haue bene. And verelie to speak my conscience,It is the sin­gular mercie of God that our Church is so well re­formed. I take it to bee the singular mercie of God, that it happened so well, and that the books be so pure as they are, the doc­trine of faith so fullie and so sincerely declared; the order of Gods worshipe so free from idolatrie, & the ministe­rie so neerelie framed to the Aposto­licall times, so that euery good Chri­stiā, & honest subiect hath very great cause highlie to praise God, for such exceeding good libertie, and to pray [Page 41]continuallie for her Maiesties moste happie preseruation; and to be thank­full to those reuerend men, who did so wiselie & faithfullie discharge their duetie. These things being thus at the beginning, the Apologetical writings of verie faithfull and learned men, in explaning the Christian purpose of our Church: and the statutes, articles, Canons, & iniunctiōs seemed to aime at this marke: That in peace & quiet­nes, wee might not onelie enioy that which was first established, but also come the neerest that might be, to the pure fountaine of Gods word. It doth seeme vnto me, that either all these thinges, which wee desire, or the most needfull to bee reformed, had bene long ere this amended: if the cōmon enemie of mankinde, (who enuieth that we should haue any thing so well as we haue) had not cast in a block of ciuill debate amongst vs. And I mar­uell not at it: seing so many Papists & prophane persons did vse all stratage­maticall insinuations, to kindle the fire, and to nourish it being kindled: that if God had not moderated the hote furie & immoderate stiffenes of [Page 42]some men to maintaine that they had begunne, doubtlesse it woulde haue bene farre worse then it is, His holie name be praised.

And this verie thing you shall not obscurelie perceaue, if you mark and consider well that which I am in hand to speak of:The lawes and proceed­ings of the ec­clesiasticall state, much fauour refor­mation. and weigh it well without partialitie: namelie that the lawes & proceeding of the Ecclesiasticall state doe verie much fauour and agree vn­to those things which we desire: And that the learneder sorte of the Cler­gie be of your iudgemēt for the most part: although the earnest mainte­naunce of the former controuersies haue made a verie greate rent in our agreement, which especially you shall perceaue, if you marke what contra­diction one booke hath with another, yea & the same sometime with it self: and how our learned Writers in de­fence of our religion, do faithfully ac­knowledge and defende against the aduersarie, those things which we do. And heerein I will alleadge nothing, but that which is eyther of some sta­tute or iniunction, or Canon of the Bishoppes, or of such writers against [Page 43]the Papistes, as are least to be suspect­ed, to fauour the parte of them who seek for reformation.Booke of Ca­nons 1571. Vt ipsorum famulis & ad­uenis vsui esse possent. And among the rest the booke of Martyrs, which of al others is most authenticall, being ap­pointed for Bishoppes, Deanes, and Archdeacons, to haue in their houses for the vse of seruaunts and strangers. And first concerning ceremonies: In the Queenes Iniunctions wee finde that Shrines, couering of Shrines, Ta­bles, Candlestickes, Trindales,Artic. 23. and Rolles of wax, Pictures, Pain­tings, and al other monuments of fai­ned miracles, pilgrimages, idolatrie and superstition shoulde be taken a­way. This sheweth a verie godly pur­pose, for abolishing of all thinges ten­ding vnto or helping the remem­braunce of idolatrie or superstition. Such doe we take the surplice to bee; not onlie because it is part of the cha­racter of the Popish priesthoode,Act. mon [...]. Pag. 857. & 501. as may manifestlie appeare by their de­gradation: but also because our reue­rend Synode holden at London anno 1571. forbiddeth the wearing of the Gray Amice, or anye other garment defiled with like superstition. Heere [Page 44]let the indifferent Reader iudge, if these three bookes compared toge­ther, doe not fauour our opinion of refusing the surplice, shewing no rea­son why the one shoulde be a monu­ment of superstition or defiled, then the other: as namelie, a table, a role of wax, a gray Amice, a surplice, what difference? I see it not.

Secondlie, whereas wee refufe the crosse in Baptisme, for the symbolicall signification, and would haue that re­formed in Matrimonie which saieth: God hath consecrated Matrimonie to such an excellent mysterie, that in it is signified and represented the spirituall mariage bee­twixt Christ and his Church. And also in confirmation it is saide: They lay their handes vpon them, to certifie them by this signe of Gods fauour and gratious goodnes towards them, and such like. Because by this meanes there is attributed to these three thinges, sacramentall signes of the couenant,Artic. 52. De Sacra­mentis. like Baptisme and the Lords supper. Here the book of Articles fauoureth our iudgement. First making it to be the nature of sa­cramentes, to bee certaine sure witnesses and effectuall signes of grace and Gods good [Page 45]will towards vs, &c. Then that there are but two Sacraments, Bapt. & the Lords supper: and thirdlie that those which the Pa­pistes call Sacramentes, as confirmation, penance, orders, matrimonie, and extreame anoyling, are not to bee counted for Sacra­ments, &c. And that they haue no visible signes or ceremonie ordained of God. Let wise men iudge whether this article doe not instruct vs to doe & beleeue as we do. To the which we may ioyne Maist. Calfils iudgement, of the signe of the crosse, where he saieth:Ans. to the treat. of the Cros. Artic. 2. Pag. 49. Whereas you couple the beliefe in Christ and his signe, printed in our fore-heads together: what signe is that? the Crosse with a finger? If yee meane it so, ye make an vnmeete comparison the one being necessarie, & the other idle and vnlawfull to. Artic. 4. And of imposition of hands, he also saieth: Laying on of hands serued to good vse then, when it pleased God at the instance of the Apostles prayers, to conferre the visible graces of his spirit; but now there is no such ministrie in the Church now that miracles bee ceased, to what ende should we haue this imposition of handes, the signe without the thing? &c,

Thirdlie, whereas wee doubt whe­ther we may read the Apocrypha vnder [Page 46]the name of holy Scripture, especially because of the vntruthes in the same; we are taught this in the said articles, which say:Artic. 6. by the name of holy Scripture, we vnderstand, the canonicall bookes of the olde and new Testament: to which agre­eth conference in the Tower with Campion, and all other English wri­tinges, which alleadge the errors of those bookes to proue them not Ca­nonicall, or holy Scripture.

Fourthlie, whereas we doubt, that it is contrarie to the worde of God: that priuate persons vtter the publick prayers of the Church, or administer the Sacraments: as namelie that the common prayer booke appointeth not onlie the Minister, but also some one of the people, to make the gene­rall confession, at the Communion: and also if any childe in extreame ne­cessitie be baptized at home, the Mi­nister is commaunded to say, they haue done well and according to or­der. The first we are taught by the ar­ticles to be contrarie to Gods word; because they say:Artic. 23. No man may minister in the congregation except he be called. And the second wee learne of that reue­rend [Page 47]Father B. Babington, boldlie af­firming:Vpon Genel. Cap. 17.12. God hath not thus enthralled his grace, that there is such necessitie, that either weomen, or all sortes of people, shoulde dis­pense the holy mysteries,

Fiftlie as touching discipline, the booke of common prayer fauoureth our doctrine, where it saieth:In the com­mination. There was a godly discipline in the primitiue Church, which now is to be wished for. And for the gouerment of the Church by the El­ders and Pastor: let vs heare that re­uerend Father and faithfull Teacher Maister Noell in his Cate chisme.Immediatelie after the Sa­craments Pag. 7 [...]. Math 18. c. 15 16. Act. 14, d. 23. and 15.4.4.6. d. 22.24. & 20 d. 17. f 28. 2. Cor. 6. a. 5. and 12. d 28. & 14 c. 26. g. 40. 1. Tim. 5.17. Tit. 1. b. 5. In the Church well ordered (saith he) and well manered, there was (as I saide before) or­dained and kept a certaine forme and order of gouernance. There were chosen Elders, that is to say, Ecclesiasticall Magistrates, to hold and keept the discipline of the Church: to these belonged the authoritie, looking and correction like censors; 1 Cor. 5.1.4 5 & 11. c. 16. d. 11. these calling to thē also the Pastor, if they knew any that either with false opinions, or trouble some errors, or vaine superstitions, or with corrupt & wic­ked life, brought publiklie any great offence to the Church of God, and which might not come without prophaning the Lords supper, did put back such from the communion and [Page 48]reiected them, and did not admitte them a­gaine, till they had with publike penaunce satisfied the Church. And these words he doeth grounde vpon the same Scrip­tures, which wee alleadge, placing them in his margine. And that yee may perceiue, that his iudgement was directlie as ours is, he saieth a lit­tle after thus, But when by the iudgement of the Elders, and of the Pastour, both the punishment of him that sinned, and the ex­āple of other is satisfied: thē he that had ben excommunicate, was wont to be receiued a­gaine to the communion of the Church. And that there were such Elders,Pag. 638. the reue­rend Father answering the admoni­tion, & in his replie to M. Carthwright doth seeme to confesse, saying: I know that in the primitiue Church, they had in euery Church certaine Seniors, to whome the gouernement of the congregation was com­mitted▪ but that was before there was anie Christian Magistrate, &c. Of the Pres­byterie & of the preaching ministrie, thus speaketh that worthie writer & defender of the English Church M. D. Fulke, Defence of English trans. Cap. [...]5. Pag. [...]00. But it is out of doubt, that to an office none was chosen or admitted, by the Apostle & the rest of the Presbyterie of E­phesus, [Page 49]but such as had sufficient giftes to answer that office. And M^r. D. Suttlife, although he denie Elders, calling thē Aldermen: yet against the Chaun­cellers, Commissaries and officiales, being lay men, to administer excom­munication, is verie earnest, saying: Nothing can be more vnreasonable, Eccles. disci­plin. Cap. 4 sect. 7. then to giue the power of the ministrie of the worde, into the hands of those, that are no Mini­sters: and to make them iudges, whose lipes preserue no knowledge, & to giue them po­wer, to shut all out of the Church, that call none into the Church, Anno. 1591. Cap. Cane. comisc. offie. &c. And I can not iudge but that it is the conscience of this matter, that causeth the Bishops in their Canons, to reserue the sen­tence of excommunication to the Bi­shop onlie, to bee renounced by him or some Minister.A confut. of W. Allen, power of Popish Priest Cap. 9 Pag. 29 Of the Lordship of Ministers the same Maister D. Fulke, to my vnderstanding speaketh as we doe, where he saieth: It is a ministerie and not a Lordship, that we must exer­cise, not as a temporall Princes, who althogh they may bee saide after a sorte to serue the common wealth; yet they are so seruantes as they are also Lords. But the Ministers in the Church, in the spirituall gouernement are [Page 50]seruants and not Lords, as Saint Peter testi­fieth &c. And the equall power of e­uerie Minister, with the Bishop in the administration of the Keies of disci­pline, he hath these plaine words: For the Keies of the Kingdome of heauen, what­soeuer they are, The second part of the treatise of Popes pard. Cap. 3. Pag. 381. be committed to the whole Church, and not to one person onlie, as Cy­prian, August. Chrys. Ierom, and all the an­cient Doctors, agreeablie to the Scriptures doe confesse. And God hath made all the Pastors of the Church, stewards of his hous­hold, and dispensers of his misteries. And if euerie Pastor ouer his charge bee a steward, & a dispēser of Gods mysteries, as you seeme to graunt, why hath hee not authoritie to re­lease the penance by him selfe enioyned, or the punishment due for sinne remitted as wel as the Bishop or the Pope? why hath bee not the Keye of iurisdiction ouer his parish in as ample maner, as the Bishop hath ouer his Dioces, or the Pope ouer all men. Seeing the Keyes are not giuen to one, but to the vnitie, as the auncient Fathers teach? Why shoulde the Bishop & the Pope haue two Keyes, and they but one? resolue vs these matters out of holy Scripture, and you shall come somwhat neere to your purpose of pardons. The third de­maund. Agreeing hereunto, in the booke of orders, the [Page 51]priest is made to promise, That hee will giue faithful diligence alwaies so to minister the doctrine & Sacraments & the discipline of Christ, as the Lord hath commanded. Of which matter also the reuerend Fa­ther Maister Doctor Bilson affirmeth constantly,The true dif­ference bee­tweene Chri­stian subiects &c. Part, 2, Pag, 233. That the title and authoritie of Archbishop and Patriarks, was not erected by Christ, but by consent of Bishoppes. And out of Hierom he addeth, That Bishoppes be greater then Ministers and Elders, rather by custome then by anie trueth of the Lords appointment, & that they ought to gouerne the Church in common. So the reuerend Bishop Maister Iewell alledgeth di­uers Fathers with Saint Paule to that verie purpose.Defence of Apol, part, 2, Pag, 198, Of ciuill authoritie in Bishoppes saieth the saide reuerend Father Maister D. Bilson: The soldiers of Christ must not entangell themselues with secular affaires, The true dif­ference bee­tween Chri­stian subiects Part. 2. Pag. 253. much lesse make themselues Lords and Iudges of earthly matters; which office properlie belongeth to the sweard, and must bee sustained of all those which beare the sweard. And that it is a sinne to to­lerate the vn-preaching ministrie, heare the same Doctor Fulke: Experi­ence sheweth, that he which is void of giftes, Defence of trans. Cap. 15 pag. 401. before he was ordered Priest, is as verie an [Page 52]asse and dogbolt, as he was before, for any increase of grace or gratious gifts: although he haue authoritie committed to him, if he be ordained in the Church though vnworthy and with great sinne both of him that or­daineth, & of him that is ordained. There­fore saieth Maister Calfill: Ans to the treat▪ of the crosse in the preface. I lament that there are not as many good Preachers as parishes: I am sory that some to vnskilfull be preferred. Of non-residēce our English Canons speake thus: Absentia Pasteris à dominico grege, &c. The absence of the Pastour from the Lords flock & that carelesse negligence which we se in many, Anno 1571. Cap. resid. Pastoris. and the leauing of the ministerie, is a thing both in it selfe dishonest, and hatefull to the people, and pernicious to the Church of God. And therefore in the ordination, hee taketh authoritie to preach to this congregation of pluralities, aduow­sons & election of people, saith good Maister Fox, speakeing of the time of 830 years after christ:Act. & mon. print. 1576. pag. 5. Likewise advow­sons and pluralities of benefices, were things then as much vnknowne as nowe they are pernicious to the Church, takeing away all true elections from the flock of Christ. And it were no hard matter out of him, to shew all the points we holde: partlie [Page 53]to bee his iudgement in the traced steppes of the primitiue Church: and partlie in shewing the worthinesse of other men holdeing the same minde. And many others also could we bring forth of our reuerend writers, but of purpose I conceale verie much. For I delighte not in these oppositions of godly learned men; neither would I once haue bewrayed them; but that the innocencie of our cause doth con­straine vs to runne vnder the shadow of the same good men & good books, by which we are tossed and turmoy­led, as men besett with a mightie storme and tempest. And I hope the plaine appearance of this contradic­torie writing, doth shew, what mens consciences doe deeme of the trueth we call for: so that we are not to bee condemned as men singular, and de­uisers of new platformes of discipline. And that in dutie to the verie bookes them selues, to the Canons, and pro­ceedings of the good & learned de­fendours of our Church, vve ought not to subscribe: but rather vse all du­tifull meanes by petition or other­vvise as vve haue done, that these [Page 54]things may be reformed. Onlie this one word is to be added; that we can not tell,Subscription doubted to be against the lawes of this Realme. vvhether vvee might the lavves and order of the Realme sub­scribe: although it vvere othervvise lavvfull by Gods wonde [...] Because the Queenes moste excellent Maiestie, vvith the whole state of this Realme, haue appointed a precise order of subscription for Ministers in that sta­tute made Anno 13. giuing authori­tie to Bishops, or ordinaries or com­missaries, to depriue such persons as offende that statute, or not admitte them to any spirituall promotion. For we feare that by so doing, we doe im­peach the honour of her Maiestie, of the Parliament and states of this Realme, to submitt our selues to eue­rie thing that is imposed vpon vs, be­side or without law, especiallie being a matter of so greate importaunce: vvhich concerneth the vvhole state aduisedly to consider, that the holie Ministers of God bee not oppressed vvith an vniust subscription. And so the Church & common wealth dam­nified by the vvant of such necessarie and faithfull seruice: as by men of vp­right [Page 55]conscience, vvhich shoulde be kept out by such a subscription, might be performed. And seing her Royall Maiestie and the whole state; waying all things vvith great & stayed vvise­dome, haue thought that by this sub­scription (as in the preface of the sta­tute appeareth) sufficient prouision vvoulde be made, that the Queenes Maiesties dominions, may be serued vvith Pastours of sound religion: vve as free borne subiectes, and Ministers and seruants of Christ, may thinke it strange, that we should be pressed v­pon, with further or harder conditiōs, then other her Maiesties louing and faithfull subiectes be.

The Iudges Iustices of peace, and Counsellers of law, doe followe prac­tise and execute the lawes & statutes of this Realme: yet if they shoulde be pressed to subscribe that euerie lavve vvere directly agreeing to the holie vvritten word of God: I beleeue ma­nie a good gentleman, vvould staye his hand, and stand vpon the libertie of a dutifull & obedient subiect. And if the honour vvhich is due to Christs seruauntes, vvere but indifferentlie [Page 56]attributed vnto vs, as Christian peo­ple ought to doe: vve doe not see but that vvee shoulde haue as great free­dome as anie other subiectes vvho so euer: vnlesse our calling make vs to bee lesse esteemed then other men. There may bee parauenture a good meaning in it, yet verelie mine heart is greatlie grieued, to se vvhat a great hinderance this is to the Church, and state of the Ghospell and ministerie among vs, and thereby to her Maie­stie and the common vvealth of this land no small domage.

Lastlie vvhereas men exhorte one another to heare sermons,Book of com­mon prayer in the end of Bapt. is it not the same vvhich is laid vpon the god­fathers, and godmothers, for the cal­ling vppon euerie childe so to doe, vvhen they come to discretion? And as touching conference the iniuncti­on giueth them leaue, to talke or rea­son of the holy Scriptures, vvhen oc­casions is giuen, reuerentlie & in the feare of God for their comforte and better vnderstanding.Artic. 37. And the sing­ing of Psalmes in priuate, is taught by the order of that booke vvhich is thus intituled: The whole book of Psalmes [Page 57]&c. Set forth and allowed to bee song in all Churches, &c. And more ouer in pri­uate houses for their godlie solace and com­fort, laying aparte all vngodlie songes and ballads, which tende onlie to the nourishing of vice, and corrupting of youth. Then are they no conuenticlers, which humbly and in the feare of God, follovve and vse the good & laudable exercises so appointed by the good order of this Realme, Novv therefore vpon all the premises, I may bodilie cōclude, that the Ministers and people desiring re­formation in some Church matters, haue therein follovved the Christian lavves and godlie proceedings of the ecclesiasticall state: & so consequent­lie, are vnworthilie & falsly tearmed Puritans, or disturbers, or enemies to the state.

Hieremie the Pro­phet,Hierem. Cap. 29. vers. 1.2.3. writed to the people of Iuda and Hierusalem, which were caried cap­tiue vnto Babylon, vnder the heathenish king Nebuchad­nezar, this cōmandement of the lord: Seeke the prosperitie of the Cietie, whether I haue caused you to be caried captiues, and pray vnto the Lord for it: for in the peace thereof shall you haue peace. And the A­postle Paule exhorteth the christians which were conuerted by his mini­strie, vnder Kings & gouerners which [Page 59]were infidels, that Supplications, praiers, 1, Tim. 2.1.2▪ intercessions, and giuing of thanks should be made for Kings and for all that are in au­thoritie, that they might leade a quiet and peaceable life in all godlinesse and honestie. How much more must it needes fol­low, that the godly faithfull Minister and zealous Christian man,It is contrarie to all reason, that the god­ly Ministers and people, should be e­nemies to the state; dwelling in a Christian common vvealth and vnder a most vertuous and religious Prince: hauing for a ciuill life, such li­bertie as no nation vnder heauen hath greater: and For a Christian life and freedome of conscience, in the seruice & worship of God, such peace and protection, as hardlie will bee founde in anie other Christian king­dome: hovv much more (I say) must it needs be, that such men most care­fullie and zelously, vse all prayer and supplication, for her most excellent Maiestie, and all godlie Magistrates vnder her, and the whole state of this Realme: and to seeke the prosperitie and peace of the same. For seeing the chiefest cause of their trouble and re­proach, is their carefull and zealous following of Gods holie vvorde and their tender conscience in offending [Page 60]of God: hovv strange and contrarie to reason, shoulde it bee, that they coulde but thinke anye one euill thought against the holie ordinance of God, and the higher powers ordai­ned of him, to vvhome they ought to submitte themselues for conscience sake. And when the blind man, vvho can not see a farre of, if he haue anie the leaste discretion, muste needes perceaue: that in the peace and pro­speritie of her Maiestie and of this Realme, euerie way, consisteth their peace, their ioy and happienes. Hovv farre shoulde they bee vvithout all grace and feare of God, how contra­rie to them selues, & enemies to their ovvne apparant good, if they shoulde be enemies to the present state of her Maiesties most Christian and godlie gouernement.

2 And here I thank God I can speak boldlie, and with the cheerefull testi­monie of a good conscience, euen in the sight of God. For God knovveth, and vve humblie acknowledge vvith thanksgiuing to his holye and diuine Maiestie: that our gracious Ladie and deare Soueraigne Elizabeth, in the [Page 61]tyme of her sister the late Queene Marie,Queene Eliza­beth persecu­ted for the Ghospell. suffered & endured great tro­bles and reproach: and endeuouring to preserue a good conscience, and to keepe her selfe a chaste & pure Vir­gine vnto the Lorde Iesus Christ, her blessed Sauiour, shee was in greate daunger. And this not so much in re­garde of her owne person, as much more, as that she was the onelie hope vnder God, which all honest & good Christians had: by whose prayers it pleased his heauenlie goodnes, in cō ­passion to his poore distressed Church to preserue her sacred person, & in his due tyme to set her at libertie; and to raise her vp, & to establish her King­dome: to be an hauen of rest, and an heauen of ioye, to the deare children of God: who euerie daye were in a great affliction, & counted as sheepe readie for the slaughter. And this all y^e world knoweth to be so, & that god hath made his name glorious by her deliuerance. He hath chosen his ser­uant Elizabeth, and taken her out of the iawes of the Lyons, & made her a ioyfull & blessed noursemother, to seed the people of his Church, and to [Page 62]foster his inheritance. By her wee en­ioy our country, our liues, our wiues, our children, our goods, our peace & prosperitie: by her we are garded a­gainst enemies a broad, inuasions & cruell warre, and against all domesti­call iniuries and wronges at home, which euill and vngodly men would bring vpon vs. We sit quietlie euerie man vnder his vine, & ioyfully reape the fruites of a plentifull land, vnder the happie, and assured protection of her most blessed gouernement.Merueilous great bles­sings by her Maiesties raigne. By her we are deliuered, out of the spiri­tuall thraldome and bondage of that proud Prelate of Rome, from all An­tichristian slauerie of ignorance, su­perstition & idolatrie; and our shoul­ders are eased from that moste grie­uous burden and importable. By her we haue the holie foode of our soules & the life of our life, the sacred word of God. By her we enioy the pleasures of Gods house, and enter into his ta­bernacles with ioye, beholding the beautie of God, and the glorie of hi [...] power. By her our minds and our bo­dies are made secure, & our mouthe are filled with laughter, & we cheer­fullie [Page 63]sing the new songe of all Gods Saintes, Halelu-Iah. Saluation and glorie, and honour, and power to the Lord our God, God euen our God, the mightie and holie one, hath loued her: and in the loue & honour, wherewithall he hath made her name renoumed, amongst the mightie nations of the earth; hee hath made his greate loue and rich mercie, to vs his poore people, to bee knowne and admired. He hath esta­blished her throne in righteousnes, & made her mountaine most strong, a­gainst all her & our enemies. So that she hath bene nowe these 40 and 3 yeares, an hiding place for the wind, and a refuge for the tempest, as riuers of waters in a drie land, & as the sha­dow of a great rock in a wearie land. The remembrance of her is our com­fort, her ioy, health and honour, our glorie: her faithfulnes and constancie in religion and godlines, our excee­ding treasure. In one word she is the light of eies & the breath of our no­strels, the very marrow of our bones, and the assured pledge of our reioy­sing. For who knoweth not, but that, as by her most Christian and godlie [Page 64]raigne, we enioye that which is more of price vnto vs, then all that we haue yea, then our owne liues. So when so euer God shal take her from vs vnto his heauenlie & glorious kingdome (which we pray may not bee, till she hath had that fulnes of daies, which may make her Crowne perfect in the world to come, and the ioy of Christs Church firme & stable in this world) who shall then lament, weep & waile and who shall haue cause to greeue, sigh and mourne, their mother, their nourse and faithfull comforter? but e­uen all those Ministers and Christian people, who nowe desire, that those honourable and holie workes which God hath begun, & brought to a great perfection by her ministrie, might by her also be made absolute, entire, and fullie compleat. Therefore we are so farre from thinking the leaste euill, vnto her sacred person, that we pray hartely, and wish vnfainedly: Confoun­ded be all they, which desire her hurt, and God euen the mightie God, strike thorow the loynes of al them that rise vp against her: & binde thou vp (ô mercifull God) her soule in the bundell of life, with the Lord our God & [Page 65]cast out the soule of all her enemies, as out of he midle of a slinge, and let all faithfull subiects say, Amen.

3 Next vnto & vnder her most roy­all Maiestie,The Lords of counsell greatly to be respected. we think vpon the Lords of her Maiesties most honorable coū ­sell. Heere we haue also great matter to moue vs vnto all ioyfull thankful­nes. First that they haue wiselie and Christianlie, managed the generall state & sway of the common wealth: principallie for their carefull & pru­dent watch, ouer her Maiesties most sacred person, in all these most deui­lish treacheries and wicked designe­ments of all traiterous Papistes, and Popish Seminarie Priestes, Iesuites, and desperate murdering wretches: & in all the hidden plottes & shame­les villenies deuised & contriued by our mortall enemies abroad, and by all factious Espaniolized and Italia­nized heads at home. That God hath bene with them and prospered them in all their godly counsell & foresight Secondly we can not but praise God, that their honorable table, is and al­waies hath bene, a place of refuge, & a seate of great iustice, equitie & cle­mencie, to all men, howsoeuer other­wise [Page 66]wrongfullie oppressed: And tha [...] vvhich we most of all reioyce of, vv [...] blesse our Lord Christ for their con­stant perseuering in the maintenance of Gods true religion & Ghospell. In so much as beside all other times and occasions, vvhen now a little before the last Paliamēt, the pert bragging of popish recusants & their fauourers (here and there straglinglie scattered thorowe the lande) did somewhat a­mase and trouble the mindes of infi­nite her Maiesties, moste godlie, lo­uing, obedient & faithfull subiectes: we yet se by firme experience the ho­lie constancie of her Maiesties vn­changeable faith, and the honorable cariadge of their wisedomes, to the confusion of such vaine persones in their vndutifull & wicked hope: and to the exceeding ioy and contentati­on of millions of godlie Christians, who depend vpon her Maiesties most gracious present gouernement: and whose life is not deere vnto them, so as they may se her, in helth, ioy, com­fort and honour: being readie to be­stow the best blood in their heartes, to doe her true and faithfull seruice, [Page 67]and euerie day, night & hower to ad­uenture all they haue for her safetie, and to curbe & beate downe all wic­ked Priestes, Papistes, & treasonable persons, what so euer.

The vnchan­geable loue of Queene Elizabeth and her god­ly subiectes.And this I thank God, I may to the honour and ioy of her Maiestie boast and glorie (with an humble & grate­full minde & reuerence to the diuine magnificent bountie of oureternall Father) that neuer Prince, King nor Queene, since the foundation of the world, had more faithfull loue, obe­dience and chearfull duetie of their subiectes: then all the Protestantes of England, haue most gladly, constant­lie and vnchangeablie performed and continued to their most louing and kind-mother Queene Elizabeth, and that so manie yeares with so little discontentment and disturbance: and her loue and holie affection and con­stancie in religion hath bounde them most neerlie vnto her. And therefore I am verely perswaded, that if euer a­ny Prince, might esteeme the loue of their subiectes, a strong wall and bul­wark and garde to their person: then certes Queene Elizabeth both may & [...] [Page 68]mak high account of the Protestant in England, as the most faithfull and loyall people; which will not suffer her Maiestie, to haue the least indig­nity if it lye in them, by spending ve­rie many thousands of their liues, to doe her good. And that shall the Pa­pists, Priests, & Seminaries wel know if euer they goe about, to put in exe­cutiō, their hoped butchery, & bloo­dy obediēce, to the Popes cruel buls. And this is not all that bindes vs to their honors:The Lords of the counsell a great stay to godly Mi­nisters. for in our priuate trou­bles about the ceremonies and sub­scription, wee the poore and faithfull Ministers of Christ, when so euer we haue opened our cause and humbled our selues vnto them, we haue found great iustice and equitie, and diuers times great reliefe and ease from our troubles. No doubt they seing our in­nocencie, that of meere conscience, without anye the least inclination to disloyaltie to our Soueraigne, we did forbeare to doe those thinges: they haue tendered our cause and louing­ly effected, that we might not be to to much ouerburdened. Yea my L. G. of Cantur. himself (though he seeme to [Page 69]be the greatest opposite to our cause) by wise experience finding the same thing: hath many times and vnto di­vers men (whereof I must confesse my self to be one) moderated the extre­mitie, which by other men was hotly and vncharitablie persued. God bee thanked. And I humblie praye al­mighty God, euermore to blesse them that they may be alwaies, the faithful eyes, eares and hands of her Maiestie to the continuall safetie of her sacred person, the vnchangeable vpholding of religion, and the ioy of all faithfull and dutifull subiectes, the terror and keeping vnder of all wickednes, su­perstition and idolatry, to the salua­tion of their own soules, & the bright shining glory of God, in this land, for euer and euer.

The ciuil and politike state of this land verie good.4. Now if any man vnderstand by the state; the constitution of the com­mon lawes and statutes of this land, now presently in force: whereby vve are combined into one bodie of a ci­uill politike common wealth, vnder one head and Monarchicall gouern­ment, in all priuileges, duties, offices and works of Prince and people, and [Page 70]of the whole, and repulse and repres­sing of all domesticall and priuate e­uill in the whole or any member: and for defence against all forren power or Potentate whatsoeuer, who shall claime any title, iurisdictiō or interest within these her Maiesties Domini­ons of Englande or Irelande, or ells make inuasion against our Noble countrie or Soueraigne, or offer vio­lence or anie wrong to her Maiesties person, Crowne, or dignitie. In all these thinges wee the Ministers and people aforesaide, doe professe our­selues as happie people as anie vnder the Sunne, to be vnder so iust, equall and free lawes, gouernement and iu­risdiction, & right ordered common wealth. And we protest before God, that we, and all we, are bounde, both by the law of God and of nature, to spend our goods, strength, life, and all we haue, for the maintenance, preser­uation, and quiet proceeding, execu­tion, and florishing prosperitie of the same common wealth and monarchi­call gouernement, and for the main­tenance of her Maiesties supreame authoritie, ouer all persons in these [Page 71]her dominions, either ecclesiasticall or ciuill, and in all causes what so euer, next & immediatelie vnder God, and his holy sonne Iesus Christ the King of glorie. And I haue that assurance of our vprightnes in this matter, that I trust, no man euer did or could, neither yet at this time either will or can (except it bee some popish Priest, or seditious person, that maligneth our happinesse in this common wealth) challenge, ac­cuse, charge or suspect vs, or any of vs, that we are not for our places, as obe­dient, faithfull & glad of present state, as any other English men, subiectes in this land (without inparagement be it spoken, and with reuerence to our su­periours) what so euer.

5 Heere vpon it seemeth to me that the question is truely and naturallie a­bout the Ecclesiasticall state, constituti­ons, orders & maner of gouernement that if it may appeare that heerein we be not enemies, then are we no way to be touched; of which point the 2 and 3 chapters doe in some sort intreate, and doe thus farre iustifie vs: that we see­ming in some sorte, to goe against the present gouernement, for not obseru­ing [Page 72]some ceremonies and for not sub­scribing, &c. are yet verie much war­ranted, by the same constitutions, arti­cles & proceedings of the same Eccle­siasticall state. But we haue many moe honest and iust reasons, for the approu­ing of our doinges: which I doubt not but that the reuerende Fathers them­selues, and all other Christians; waying with the balance of truth and equitie; will afoord to be of better acceptance, then in the cōmon account of our cause many doe esteem or affirme.The ecclesi­asticall state. What. First ther­fore, the ecclesiasticall state, is the con­stitution of our churches reformatiō, as we are departed from the apostaticall synagogue of Rome: wherein we haue e­stablished an order of Ecclesiasticall ministrie and of liturgie, and a confessi­on of faith in articles, as neere as wee could for the time, to the Canon of ho­ly Scripture. Which thing is confirmed and ratified by lawes and actes of Par­liament Anno 1 and 13 of the Queene Ordered, executed, expounded, ex­plained, and defended by iniunctions, Canons and apologeticall writinges. Wherein and whereby we haue iustlie separated our selues, from the erring [Page 73]sea of Rome: because they are fallen from the true faith and doctrine of the primitiue Church: as it was taught and planted, by Christ and his Apostles, ac­cording to the Scriptures of the old & new Testament. And we are vnited in­to the fellowship of the true Church of God, whereof Christ onlie is the head, and his word and holy writings, the on­ly law, Canon and rule. Now concern­ing all these things,The Minister and people desiring refor­mation, be lo­uers of the Ecclesiasticall state. the Ministers and people which desire reformation, doe glorifie God on our behalfe. And with all godly quietnes are glade, to enioye the benefit and comfort of these things and labour to make the most profit to their soules they can, by the vse of the same, desiring and labouring onlie for the perfection thereof: namelie that such remnants of poperie that remaine (thogh in comparison of the other they be not so great altogether) might also be abolished. The Ministers, they doe enioy and execute their ministrie, ac­cording to the order heereof: they ac­cept and acknowledge no other faith and doctrine, and vse in their ministrie no other liturgie. And that which they doe (in requiring reformation in some [Page 74]things) is not opposite to any of these things in generall: but only tendeth to the further building vp & beautifying of our Ecclesiasticall state in particular. According to that which is saith: let vs follow the truth in loue, Ephes. 4 15. and in all things grow vp into him which is the head, that is Christ. In tymes of reformation, especiallie when ignorance, apostasie, and super­stition hath raigned so many hundred yeares;It is hard to reforme all thinges at the first. it is harde and rare that euerie thing shoulde be reformed at the first instant, and he that commendeth that which is well done at the first & wisheth that men shoulde goe forwarde to doe more & more in like sort, is he an ene­mie to the first doeings, or a friende? Doubtlesse an vpright man, voide of a cauilling minde, will say, he is a friend. When the inhabitantes of Iudah and Hierusalem, Ezra. 3 [...] first came out of Babylon, in the first yeare of Cyria King of Persia, & built the Altar of God for burnt offe­ringes, they were in state of saluation, being entred againe into the couenant of God: yet are not they to be called e­nemies to the state, which in the se­cond yeare after, laid the foundation of the Temple. And in the verie laying of [Page 75]the foundations▪ whereas many shou­ted for ioy, many of the Priests & Le­uites, and the chiefe Fathers, auncient men, which had seene the first house: when the foundation of this house was laid before their eies, wept with a loud voice: no doubt because it appeared not vnto them so glorious as the other: shall they therefore bee reputed ene­mies to this last house,Cap. 47.24. because they de­sire it were better? Which being hin­dred in the time of Artabshaste, by ma­licious men, vntill the second yeare of Darius, King of Persia, Cap. 3 [...] at which time Za­chariah the Prophet and Haggai, called vpon the people and encouraged them to goe forwarde in the building of the Temple: and after Ezrah came and taught them the lawe yea euen the Priestes,Cap. 7. & 9. and caused them to put a way their strange wiues: shall wee say that these latter comming manie yeares af­ter, were enemies to the state, because they endeuoured, to bring them to fur­ther perfection, according to Gods word? Lastlie Nehemiah, Nehem. 1. and 2. and 3. when they had the Temple, and as it should seeme the full and whole worshippe of God: yet is he not content; but mourned when [Page 76]he hard that the walles of Hierusalem & the gates thereof were not built. Al­though he came after, and went a bout a thing not done before, not onlie in building the wales of Hierusalem, but al­so in taking order for the carefull ob­seruation of the Sabbath and diuers o­ther things: yet is he not called a Puri­tane, which was not content when things were well; but his storie is com­mended to the Church, and his exam­ple to be imitated of the people of God according to euerie mans calling and place throughout all ages. And if wee with the Prophet Haggai doe reprooue the people which say:Hag. 1.2.3. The time is not yet come that the Lords house should be builded: are we by and by enemies and troublers of the state? God forbid. If we subscribe that the preaching of the pure word of God is a mark of the true Church of God: & here vpon desire that all things in the Church, euen all our actions should be squared according to the same pure word, and nothing left contrarie to the same, are we by and by enemies? If we be sworne to her Maiesties most lawful supremacie ouer all persons, and espie in our Church a Lordelie prelacie (a [Page 77]thing brought into the Church by hu­mane inuention) by meanes whereof, it is apparant, that the Pope of Rome, hath climed aboue all estates both Ec­clesiasticall and ciuill: & so the Crowne and royall dignitie of this Realme hath in time past, bene in bondage to a for­raine Potentate, euen a proud and v­surping Prelate: If now our desire ex­tende it selfe so farre; that our Lordlie dignities and power of our Bishoppes, might be examined by holy Scripture and brought back, a degree or twaine neerer to the Apostolicall practise and Christs institution, that so all occasions might be cut of hereafter, that this cli­ming vsurpation, might neuer take holde vpon England any more: are we troublers of the state? I protest vnto you before God, it hath bene a griefe vnto me, when in a simple mind, I haue according to the Queenes iniunctions preached and declared, the right of her Maiesties authoritie and against the v­surped presumption of the Pope of Rome, vsing verilie such arguments, as the Apologeticall writings of our lear­ned men haue done, agreeing to holie Scriptures: I haue bene reprooued as [Page 78]preaching against law, and against the reuerend Fathers and Bishopes of our Church. Surely if I were an Archbishop or a Lord Bishop, I would cast my selfe downe at her Maiesties feet, and craue & humblie begge of her Highnes; that by her Christian wisedome and godlie moderation, some meane-way might be foūd profitable for the Church, that might in no manner hinder the free course of the preaching of her Maie­sties most lawfull authoritie: neither e­uer hereafter leaue such a power in the Ecclesiasticall state, as might bee made preiudiciall, to the royall preheminēce and supreame dignitie of the. Prince. If our state in the orderinge of Mini­sters, ordaine them to preach: are we e­nemies, if we would haue none tolera­ted but such as can and will preach? if our state say, the absence of the Pa­stor from his flock is a pernicious thing in it selfe: are we disturbers of the peace if we desire such pernitious thinges to bee abolished altogether? And if wee finde that the power to commaunde Ministers, and to direct orders of the Church, commeth from the statutes of the land, made in her Maiesties graci­ous [Page 79]raigne, namelie that they com­maund a kinde of subscription, giuing authoritie to the Bishoppes and Ordi­naries, to depriue and keepe out men from Ecclesiasticall promotions, who will not so subscribe: shall we bee ene­mies to the state, if offering so subscribe according to the statute, we humblie craue to be free so farre as the lawes & statutes doe free vs? And that the reue­rend Bishops content themselues with that power, which her Maiestie & the lawes of the Realme doe giue vnto them? If we submitte our selues to that subscription which the lawe comman­deth, are we disobedient and enemies? If we meeklie beseech them not to bee molested, for such a subscription as the law and statute doth not commaunde. And if the Ecclesiasticall state call vs vnto sermons, to sing Psalmes, & reue­rentlie & in the feare of God to com­mon about the word of God: alas are we Puritanes, and vile Precisians, con­uenticlers, schismatikes & wicked peo­ple if we doe the same? I desire there­fore all the reuerend Fathers, and all other good Christian subiectes, to con­sider of our cause as it is, and to take [Page 80]pittie vpon vs, and to vse vs as the truth of our cause requireth: & let them not spare, if in deed they find any of vs tru­lie schismaticall, a trobler of the church and an enemie to the state.

6 Lastlie, let it be examined what hath bin our doings and proceedings from the first great storme that rose a­gainst vs,The cariage of the Mini­sters & peo­ple verie dutifull and pea­ceable. which was about the 10 yeare of her Maiesties raigne, when the Pa­pistes begann to aduaunce themselues in their treacherous platformes: and euer since that tyme, wee haue had, more or lesse at one time or another, some tryales: and namelie verie great was that of subscription, and since that time a great while together, was there euer any of vs that went about anye treacherous practise; had we intelli­gence with anye other nation against her Maiestie or the state? Was not all our doings, by humble supplications, honest & Christian Apologeticall wri­ting, and by lowlie and earnest suing and intreating by our friends? Neuer did wee iustifie any man, neither yet doe: if either by word or writing he pas the bonds of comely modestie, and not with a meek and quiet spirit, constant­lie [Page 81]perseuer in following of this good cause. And I my selfe should bee right sorie, if vnwittinglie I shoulde in this treatise let fall any thing, which might be an vniust and vncharitable disgrace to any mans person, which vnfainedlie fauour the present state and gouerne­ment. And that I may end this chapt. with words of peace, I meeklie & hum­blie desire the reuerend Fathers and all other good men to iudge, whether wee haue not done as good Ministers and Christian subiectes ought to doe: when we haue quietlie borne such pu­nishments, as haue bene inflicted vpon vs; till by great sure and tract of tyme we haue respit or deliueraunce. And diuers honest men haue changed their dwellings, from vnder vnable and vn­preaching Ministers (because they and their families found not that comforte which they did in other places) that by this meanes with great losse they might cut a way occasion from them which desired to count them disquiet persons and troublers of the Church. And if we be called Puritans for suing to the ho­nourable house of Parliament, or the Lords of her Maiesties Councill, for [Page 82]any case of our greeuances: then may all men of all sortes, bee so accounted. Let them yeeld vs the libertie of Chri­stians, & grant vs that freedome which other subiectes haue: and there will be but little matter left, to make any good ground, whereby we should bee called or reputed troublers or enemies to the State.

THIS argument seemeth to bee a strange paradoxe, a matter not to be beleeued, or hoped for; if we re­member [Page 83]how greatlie mens affections haue bene alienated, and their counte­nances estranged, and now more then euer.

1. How be it; it is also a false positi­on, to say:Faithfull bre­thren may disagree. that hote discord should not light sometime betweene friends. Who more neerlie ioyned in christian faith and loue, then▪ Paule and Barnabas, Act. 15.37.3 [...] and I thinke no man will aduenture to say that they were not alwaies of one faith and loue in Christ Iesus, and in their ioynt laboures to further the Ghospell: yet fell there out an hotte contention betweene them, where neither yeel­ding to other, they separated one from another. Yet to declare their vnsepara­ble vnitie, Saint Paule doeth giue ho­nourable testimonie of Barnabas, 2. Cor. 9 6. Gal. 2.9. con­cerning their vnited office and laboure in the Ghospell. So doe I finde that all our best learned writers, doe prooue the vnion of all the reformed Chur­ches; although in some things there be happelie some difference betweene them. And namelie in this presēt cause I remember Maister D. Fulk hath these words: Also the contention of those whome hee calleth Puritanes in Englande is not so [Page 48]great, nor about so great matters, that anye such deuision is to bee feared which might cause disolation of the kingdom: In his reten. again. Bri­stow. mot. 47 in 50. deman. Pag. 129. Adde here­unto that Bristow said in the 40. motiue, that the Protestants in England, be in a ma­ner in heart, al Puritans; whereby he confes­seth against himselfe, that there can bee no deadlie contention betweene them that in hart are all one. Therefore I hope, as that re­uerend Father Bb. Iewell calleth Luther and Zuinglius worthie members and learned Fathers of Christs church:Reply to Har­ding, Artic. 8. of adoring, deuis. 17. pag. 396. who disagreeing of the maner of Christes presence in the Sacrament: He affir­meth that, otherwise their whole he artes were ioyned and bent together to the disclo­sing of falshood and hypocrisie, and to the ad­uauncing of Gods glorie so the contention betweene vs, being onelie about cere­monies & maner of gouernement, we are all of one faith, one Baptisme, one bodie, one spirit; haue alone Father & Lord: and be al of one heart, against all wickednes, superstition, idolatrie, he­resie: and we seeke with one Christian desire, the aduauncement so the pure religion, worship and honour of God▪ We are Ministers of the worde by one order, we administer praiers & Sacra­ments [Page 85]by one forme: wee preach one faith and substance of doctrine: we re­ioyce both of her Maiesties happie go­uernement & the freedome of the Go­spell, and are professed enemies, to all her enemies, & to the enemies of Gods truth and Ghospell. In writing against errors, and disputing against Papistes, we haue bene all one. I preaching her M. supremacie & confuting Popish pri­macie and in calling men from sinne & disobedience, to serue God and her M. we haue beene all one: And shall men thinke that this vnhappie diuision, shall seuer vs for euer? God forbidde.

This life with out constant vnitie.2 And here, me thinks, I cannot but murne, to think vpō mans frailtie: our ignorance, self-loue & desire to prehe­minence, many times, casteth vs head­long into bitter dissention. While men are loftie to acknowledge their ouer­sights, & therefore labour to keep their estimation, by maintayning an errour: they cause much disturbance to them­selues, with little credite among wise & faithful men: & by ouerstrayning them selues, to shadowe ouer mens vpright cause, they stirre vp much gar-boile & confusion in the Church of God. And it [Page 86]is not so easilie stayed, as it is vnaduis­edlie begun. Therefore it is verie wise­lie said of Solomon: The beginning of strife is as one that openeth the waters, therefore ere the contention be medled with▪ leaue of. Prou. 17.14. Such doe we read to be the ciuil warre of the primitiue Church, about Arius, which is well known to haue continued many yeares, and to be the death of many a faithfull Christian. Of which Socrates Scholasticus writeth, that in the very be­ginning it grew so hott,Eccles. Histor. lib. 1. Cap. 6. with such diui­sion among the Bishoppes and also a­mong the people; inveying with such spitefull & opprobrius tearmes one a­gainst another, that it became so hay­nous & shamefull, & into so lamenta­ble a plight: that the Christian Religion was openly derided of all men, euen in the publike theaters & solemne specta­cles. And such was the contention of E­piphanius and Iohn Chrysostome, both wor­thy Bishoppes.Lib. 6. Cap. 12.13 14. Yea euen in the very in­fansie of the church, that no man shuld stumble at our contention, as if it were a new thing, when the blessed Apostles by a most excellent and perfite spirite, planted the ghospel: this humaine fral­tie did shew it selfe verie greatlie. For [Page 87]what thinke you was the cause of that solemne councill at Hierusalem Act. 15. & what was the occasion of the Epist. of Paule to the Romanes, Corinthians, Ga­lathians, Philippians, Colossians, &c: doe they not bewraye merueilous greate weaknes, exceeding great contention? some holding of Paul & some of Cephas, some going to Law, and some conten­ding about meate & holy dayes: some striuing for circumcision and the Lawe of Moyses; other denying the resurrecti­on of the bodie; others iustification by faith onelie; others brought in the wor­shipping of Angels and other will wor­shipp and volutarie religion of men: in so much that it coste great labour and sweat vnto the Apostles and faithfull Ministers, to hold vp the Church, & to keepe it aliue in the verie birth there­of. So great were the waters of conten­tion, cōming out of the dragons mouth by the abuse of mans weaknes. And this I obserue both in writings & dispu­tations of our forefathers of the primi­tiue ages of the Church, & also in these latter daies: that it is a very rare thing, to find any writer, thogh he be learned, wise, & sober: who in his apologeticall [Page 88]writting, can keepe himselfe pure from al gaule & bitternes.Few writers without bit­ternes. For the vehement desire to defende that he vndertak­eth, manie times maketh him to sway beyond the mark, & his penn to breath out filthie smoak and vnsauorie. There are manie prettie and wittie thinges, which are founde in the studdie of hu­mane learning: & in these men of great learning, haue manie times delight: so that when they are in writing of an ar­gument or answer, there falleth in some fine ironie, or close quib by allusion, & sometime a bitter sarcasme, before they be aware: which whē it is red of the ad­uerse part, it raiseth many hott humors & vnseemly retaliatiōs; which not on­ly hinder the light, oftētimes of a good cause; but also maketh such a breach as will hardlie bee repaired againe in ma­nie yeares. And heere (mee seemeth) I am taken prisoner, and locked vp in a darke and dolesome place, to weep & mourne, to cry and howle, for the mi­serable estate of mankinde thorough sinne. How manie stumbling blocks are cast in the way of foolish,This conten­tion a plague for Atheists, ignorant, and peeuish Atheists, who refusing the way of truth, haue strong delusions of Satan [Page 89]to make them beleeue lyes. Yet doth God turne all these contentions too good,God turneth it to the good of his elect. and his diuine prouidence ma­keth them profitable to his Church, & namelie for the elect: as it is written, There must be heresies, euen among you, that they which are approued among you, 1. Cor. 11.29. may be knowen. And this profit hath the Church by the primitiue contentions, that in cleare & plaine Scripture we se manie things taught, as namelie, The Christian libertie, The doctrine of iustification, & the ri­sing of the dead, and diuers other waigh­tie points: which I can not tell, if they woulde haue beene, otherwise so fully, largelie & so plainlie written, that we may know the loue, and power & wis­dom of our merciful father, to ouersway the mightie labours of Sathan which are against the Church, to the good of Gods faithfull people. Therefore the Apostle is bold to say in the like case: I knowe that this shall turne to my saluation. And againe: We know that all things worke together for the best vnto them, that loue God. The consideration of this might teach some men, to looke vpon them­selues, and watch ouer their owne cor­ruption, to keepe it vnder, that they [Page 90]giue no offence: other might learne not to stumble at the truth for such a cause which cannot bee altogether auoided. And we of our time & countrie, might vnderstand, that we are not by and by seuered into two religions, or broken of from being Christian brethren, bee­cause some hote contention hath bene kindled among vs. For then we might say, that Friers, Monkes, Seminarie Priests & Iesuites, are not Papists; yea that Popes, Cardinalls, and other their great Prelates are no Papistes, because those haue stirred vp among themselus most deadlie warre, & other maner of diuision, schisme, slaughter, and miserie then euer (by the grace of God) is like­lie to be a mong vs.

3 And to deale plainely, I can not see that the matter betwene vs is such that either they doe or can make a thorowe breach,No matters to separate Gods chil­dren for euer. betweene the children of God. For what so euer is (agreeing to holye scripture) properlie & essentially of our religion & profession of the Church of England, and what so euer is properlie & naturallie belonging to the ministe­rie, by the rule and description of holie Scripture, maintained by the reuerend [Page 91]Fathers & other Prelats of our Church standing for conformitie: we the Mini­sters & people, who seeke reformation, doe hold & professe the same. As name­ly the doctrine of faith & of the Sacra­ments, and that the booke of common prayer may bee vsed in the chiefe sub­stance thereof, and that the Minister of the word ought to preach. &c. Therfore in regarde of the maine grounds of re­ligion & of the ministerie & seruice of God we are all one. Nowe the thinges which we desire to be reformed, & they stande earnestlie to maintaine, are but accessorie additamentes, brought into the Church by humane constitution: as the reading of Apocripha, Priestly gar­mentes, the crosse in Baptisme, Sacra­mentall signification to Matrimony & Confirmation, Lordship & ciuill iuris­diction in Bishops, execution of Disci­pline by chauncellors, cōmissaries, and officialls: then in other chief Prelates, Deanes, Prebends, Archdeacons, non-residence, pluralities, totquotts, & the bare reading ministerie, and such like. If all these or any of these be the holye plantes, which God hath planted in his Church, then haue we done ill to speak [Page 92]or write against them. But if they bee such, as being cleane taken away (as we verely think) the religion,The things in controuersie taken a way: the Church is whole & en­tire: and no hurt to the Church or Bishoppes to depart from them. faith, ad­ministration of Christ & the true wor­ship of God, as it is now in the Church of England, might & vvould remaine vvhole & entiere vvithout them: then doubtles are vve all one, according to Christ Iesus, in those thinges, vvhich in duetie & conscience toward God, vve ought of necessity to saluation to agree in one: although the outwarde appen­dants make vs seeme to differ one frō another. There be two brethren, one vveareth a Babylonitish garment, & is attired in all thinges like vnto them vvhich inhabit the Easterne climate; & the other goeth in the good & whole­some clothes, that a Yeomen or citizen of England vsually doth: both these be­ing borne of one father & in one coun­trie, being of one language and house, shal men say that they are not brethrē, if they agree in all naturall thinges, sa­uing that one of them hath gottē some new fashions? And if the other desire his brother to goe after his owne cun­trie fashion, are they straight vvaies e­nemies? Consider I humblie beseech [Page 93]you most deare & reuerend fathers & brethren the foundatiō of these things, for vvhich you stand, and vveigh vvith your selues, that the departing from these things will bee no hinderance to you nor to the church of God. First you know that the holy Scriptures are suf­ficiēt to make the man of God perfect & absolute vnto all good workes:2. Tim. 3. if we grant you, whatsoeuer the Lord Christ hath granted in his holy written word, what iniurie doe we offer to the church or to your ministerie? This you knowe that necessity is laid vpon vs to preach the Ghospell,2. Cor. 9. and vvoe is vnto vs if we preach not the ghospell: if we be suters that all the ministers shoulde doe this & so avoide Gods curse, doe we desire their hurt?2. Cor. 10. you know that Christs king­dome is spirituall, if then these thinges (which we desire vvere remooued) bee carnall, & the weapons of the carnall man, you shall leefe nothing to put off the earthlie & carnal & to keep onely that vvhich is spirituall. You know the grace of our Lord Iesus Christ,2. Cor. 8.9. Philip. 2. that he being rich for your sakes, became poore that ye thorow his pouertie might bee made rich, yea hee made himselfe (for [Page 92] [...] [Page 93] [...] [Page 94]our saluation) of no reputatiō, & tooke on him the forme of a seruant, &c. Hee humbled himselfe & became obedient to the death, euen to the death of the crosse: vvhat hurt I beseech you, would it bee vnto you or to the Church if for his sake, you did in some sort follow his example, and hauing the same minde which hee had to let goe some of these outward things to maintaine peace & to feede the flock of God, for which he gaue his owne blood?Math. 2. Christ by hum­bling himselfe became one with vs, & our Emmanuell: And why shoulde these humaine accessories diuide vs his ser­uants & members, that we should not be one among our selues, which so ma­nifestly are one in him, in faith in him, in professing of his word, & in the wor­ship of his name: The Apostles forsooke all to follow Christ,Mat. 9.27.28. and they followed him in the regeneration; & namely S. Paul made this choise, with his own hands to minister to his necessities, & to make himfelf a seruant to all men, Act. 20. 1. Cor. 9. thogh he were free frō al men, & so to leefe some parte of his right, that he might make the Ghospell free. I beseech you consider whether you haue done so, and that if you did in some part fol­low [Page 95]him heerein as he followed Christ, whether their would not be a most bles­sed & ioyfull vnitie amongst Gods la­bourers, and a more excellent & mer­ueilous freedome of the preaching of heauenly peace.

4 If these arguments maye not yet make it manifest, that wee are one, or ought to striue to bee one: there is yet one other argument vvhich is very de­monstratiue, & cannot be denyed, but that is not in man to frame. Persecution, persecution: when it hath stripped vs out of all those humane deuises & outward things, and Gods rodde hath made vs equall and taught vs to bee spirituall: then will it be knowne that we are all one (I meane such as are not hypocrits nor false brethren) that we are brethren and members one of another, & Christ onely the head: Then shal we learne to say one to another,Act and mo­numents. pag. 1431. print. 1576. * Now my deare bro­ther, for as much as I vnderstand, that wee throughlie agree and wholy consent together in those thinges, which are the groundes and substantiall points of our religion, against the which the worlde so furiously rageth, in these our dayes: howsoeuer in times past in certaine by-matters & circumstances of religion, your [Page 96]wisedome & my simplicitie (I graunt hath a little iarred, each of vs following the aboun­dance of his owne sense & iudgement: nowe I say, be you assured, that euen with my whole heart (God is my witnesse) in the bowelles of Christ, I loue you in the trueth, and for the truthes sake, which abideth in vs; & as I am perswaded, shall by the grace of God, abide in vs for euermore. And because the world, as I perceiue, brother, ceaseth not to play his page­ant, and busilie conspireth against Christ our Sauiour with all possible force & power, ex­alting hie thinges againste the knowledge of God: let vs ioyne hands together in Christ: & if we can not ouerthrow, yet to our power, & as much as in vs lyeth, let vs shake those hie altitudes, not with carnall, but with spirituall weapons, &c. I pray God open our eyes to see & consider in time, of this mat­ter, and to frame our hearts vnto those things, which concerne peace, that we may walke as spirituall men, and not as carnall: and casting awaye all desire of vaine glory, wee may cease to prouoke one another, and neuer to enuie one a­nother.

IT is an easie matter to finde a bate to beate a dogge: and when mens mindes are incensed, the wit of man will and doth seek out all aduantages. As where the hedge is lowe, euerie one will tread it downe: so the naturall man can easi­lie depraue him which is in affliction. And all men will harken to them which are in outward credite, and praise the rich. But the wisedome of the poore is despised, and his wordes are not barde. [Page 98]Therefore it commeth to passe some­time, that men of countenance & place thinke it a sufficient proofe against the innocēt, to say: If he were not an euill doer, we woulde not haue deliuered him vnto thee. Ioh. 18.30. For this cause Salomon saieth: That he is foolish that will beleeue euerie thing, Prou. 14.15. and that the prudent man will consider his stepps. But as touching our cause me thinketh it fareth with vs, as the same Salomon saieth in an other place:Cap. 18.17. He that is first in his cause is iust: then commeth his neighbour and maketh inquiry of him. So verilie there are manie things preiudiciallie passed against vs, in the mouthes and pennes of diuers men: which wee could easilie haue borne, so as our reproache might haue bene to the good of the Church, referring our selues to Gods protecti­on and that our deedes should trie vs. But now we finde it farre otherwise, & that the false & vniust imputation laid vpon vs, is made a kinde of shooing­horne, to bring on all wickednes, and a craftie colour for the fauour of Pa­pistes: so that not onlie we, but also the whole Church, is in some forte endam­maged, & our reuerende Fathers and Christian brethren, which stande for [Page 99]conformitie, are in as great daunger as we: of which thing the reason that stir­red them vp so zealouslie to preach, at the beginning of the Parliament laste, might easilie enforme them. Therefore and for other no smal inconueniences, grown thorow our silence; I haue writ­ten this booke, as to make inquirie of our neighbours & brethrens informati­on: And in this chapter to examin those heauie obiections, which doe princi­pallie seeme to beare down our cause, & make vs poore innocent men to bee verie odious & contemptible: perswa­ding my selfe, that if these be fullie an­swered, there can be no reason brought against vs to any purpose.

1 And although vvee can boldly & in the sight of God, protest our inno­cency, & say vnto God, as the Psalmist: O Lord my God, if I haue done this thing, or if there be any wickednes in mine hand, Psal 7.3. if I haue rewarded euil vnto him that had peace with me, Then let the enemie persecute my soule & take it: yea let him tread my life downe vppon the earth, & lay mine honour in the dust. Al­though, I saye, our conscience doth not accuse vs: yet is it expedient to declare our iustice, and to answere what is said [Page 100]against vs.

What we de­fend.2 There are two things for which I must needes in this chapter craue par­don, being such as I can not, neither dare take vpon me: First I will not de­fend all the vvordes spoken or written of euerie man, who hath seemed to fa­uour our cause: neither wil I iustifie the verie best writings, as thogh their were no escape, nor any clause sauouring of humaine follie & weaknes. For who so euer is best & greatest among vs, vvee doe acknowledge to be sinfull men as others, & that our knowledge is vnper­fect, & vve are subiect to the like pas­sions vvhich other men are. Therefore vve desire (as other men) to be charita­blie vnderstood,Phil. 3.13.14. as men not perfect ne pure: but onely endeuouring towards the mark of the price of the hie calling of God. And it is not vnknowne that many ignorant & rash headed persons haue thurst in themselues, vvhose indis­cretion & vnciuill vsage, vvee can no vvay commend. And some haue beene among vs (as we haue thought) of sober & stayed minds, vvho notwithstanding great vvords & protestations (such as other were afraid to vse) haue present­ly [Page 101]turned the heele, & gone cleane a­nother vvay. If these vvere set to spie out our libertie, or to adde more to our affliction, or othervvise: vve leaue it to Gods righteous iudgements: onely this I dare not defend all that haue seemed to fauour our cause. But this is my pur­pose: for the cause it selfe and for such Ministers, as haue soberly and vvisely sought, by honest supplication & lear­ned apologeticall vvritinges, to giue vvitnesse to the trueth, and to declare their ovvne innocencie, and to obtaine fauour or libertie or reformation, by y^• orderly maner & custom of this land: as al other subiects do & may doe, in their seueral causes & troubles that doe and may-befall them. Thus farre I hope I may presume to defend, (and I trust it doth alreadie partlie & hereafter shall more plainlie appeare) that such argu­ments as are laide against vs, are disa­greeing to our cause & to our doings, and vve and our honest and iust cause, are vvickedly slaundered, and can not be touched by them. The second thing [...]s that I can not answer all obiections, that are made against vs, for then I must make a verie great booke & han­dle [Page 102]all controuersies at large, vvhich is not the purpose of this shorte treatise. And in truth I finde it needlesse. For I verily think that there are 500, vvhich any man but meanly acquainted vvith our cause and maner of life, vvill easily perceaue of him selfe, to be rather hea­ped vp, to make a terrible shevv: then indeede for any substance of trueth in them. But these obiections I will make speciall choise of vvhich are of moste waight, sounding out very loud against vs, the alarum of schismatickes, trou­blers of the Church, & enemies to the staie, rebels, traitors, vvorse then Pa­pists. And these I find to be of two sorts; either they are of thinges vvithout vs, vvherein vve haue not had any intelli­gence or medling: or else they are di­rectlye ayming at our doings and the cause vve suffer for.The first slander tou­ching stran­gers.

3. In the first they carry vs into Gene­ua, Fraunce, the Low countries, & Scotland▪ and make vs to bee French-men, Hollan­ders, and Scottes, that what so euer in the actions of the Protestantes, or their vvritings, may seeme to carry coulour of any disloyalty to their seuerall Prin­ces or Magistrates, all that is dravvn [...] [Page 103]vvith cartropes & laid open our shoul­ders. This stratageme, you shall find in Quaerimonia eccle. in the booke of Scoti­sing and Genevatising, and in these late statising counterfeit Seminarian and Iesuatising Priests: which I ioyne toge­ther, because the two first being vvith­out their Fathers name, prosecute their cause like as these latter. For as the one pretending pursuite against Iesuites, laboureth by the name of Puritanes, to cutt the throate of all Protestantes: so the other doe dravv in all Protestants: vnder the name of Puritanes, pretend­ing to proue the Ministers, falsly called Puritanes, daungerous to the state, by that wherewith they accuse other men of other countries; and so bring a re­proach vpon all Protestant Churches. But surelie in my iudgemēt they speak as much against the state of the present gouernement, as almost possible may be. And therefore in this argument we haue cause to reioyce, that they ioyn vs to all the Protestants & godly learned Diuines of this age:Our best writ­ters defend the prote­stantes of o­ther cuntries. whome our reue­rend Fathers & writers, for the main­tenance of this our English Church, do defend and maintaine against all ma­ner [Page 104]of Popish writers and Antichristi­an heretikes: as well men which know the bookes, set forth since her Maiesties most happie raigne must needs vnder­stand: whereof something I will touch. And first let vs heare M. Calfill who sai­eth: Because the prouidence and mercie of our God, Ans. to the trear. of the crosse in the preface. hath frustrate their hope in their opinion to long, they haue thought it best to make open warre against God and all honestie: to send for their friends & sommon their diet in the Low Countries. Thence haue proceeded the Popish practises, the smokie stirres that were blowen in Scotlande; the fierie factions inflamed in Fraunce; the Popish treason condemned in England; the Popish conspiracie attempted in Ireland, &c. And the reuerend Father M. D. Bilson doth particularlie defend M. Calum, Difference betweene true Christ. subjection-part. 3. pag. 502. 510. 511. M. Beza and the Nobles of Fraunce, to haue wrought & done no­thinge against the ciuill Magistrates lawfull authoritie. There is a speciall treatise of M. D. Fulk against the ray­ling declamation of Peter Frarine; wher­in Beza, Caluin, and Geneua, are cleared of all wicked and disloyall actions: and the Protestants of Fraunce in all their warre by the Kings edictes and many other reasons, out of their true stories. [Page 105]So for the low Countries you shall find that the States as well Papists as Pro­testants,In [...]r. and 2 [...] booke of A. E. Meteranus. Hist. Belgic. stood for their priuiledges as well as for religion. And the Guises of Fraunce the principall troublers as wel of Scotland as of Fraunce: & that with such pretence of religion, as they did entitle their Neece the Queene of Scottes, with those royall dignities and armes of England and Ireland, which were & are proper to our gracious So­ueraign Queene Elizabeth: & this they did as Buchanan sayeth, as soone as Queene Marie was dead.Re. Scot. lib. 16. Therefore I can not tell what men should meane, by wrapping within our cause al other Protestant Churches (vnto whome her Maiestie, vnto her immortal fame, hath bene a verie great stay and as it were a nours-mother) but that they haue some hidden stratageme, that in the cōmon slander of Puritanes, either they might make ciuill warre betweene all refor­med churches, or else prepare a way for the Popish superstition,Queene Eli­zabeth a nurs to strangers to her immor­tall fams. by the disho­nour and ouerthrowe of her Maiesties sacred person, primacie, and gouerne­ment and of all Protestantes Estates, throughout Christendome. At the least [Page 105]they bring her Maiesties name in que­stion, and after a sort challenge all her Princelie and Christian enterprises: in regard whereof, all the Christian Chur­ches of Europe, as namelie Geneua, Fraunce, The Low Countries, and Scotlande, doe and ought to acknowledge them­selues debtours to her highnes: and for which al ages to come shall finde them selues bound to praise God, and to re­member her name, as a most precious thing, and a most singular gifte of the Highest Lord, for the comfort of his e­lect people. And that I may speak as M. Beza is forced with great ioy to confes: She hath so well and faithfully purged the true worship of God,In his preface before the new Testa­ment with his large notes. from the most filthie pollutions of Antichristianisme in England; She hath made such peace in Scotland; and so happily succoured the afflicted both there and in Fraunce and God hath so blessed her therein, & by her example the noble Princes o [...] Germanie: that we may iustly say, that God hath aduanced her aboue all the Kings of this our age: so that the verie Angels out of heauē doe seeme to giue their assent, of her most noble & King­lye deeds, for the protection of the [Page 107]Churches of Iesus Christ. And verilye they doe her Maiestie great wrong, to impute all these things vnto vs, who a­ [...]as were neuer able to doe the smallest action; which to her eternall praise, she hath most wisely, most iustly, & most e­quallie, with a most constant and royal magnanimitie performed, as Buchanan, Meteranus, & other histories of our time doe most truly and deseruedly report: & her renowm in this respect, will ne­uer be forgotten as long as the worlde doth stande.

The Priestes & libellers do cunningly traduce the reuerend Fa­thers. Seauenth Gen. quod. l. Artic. 3.But there is another thing, which grieueth mee not a little: that these bookes seeme to insinuate that some of our reuerend Fathers, should bee in some sort fauorers and abettoures, of their most malitious imputations of all Protestant Churches & godly writers; As namely this wicked William Watson, [...]n his moste treacherous and childish quodlibets, rehearseth the names of some of them, as if they were fit persons [...]o be sued vnto by Priests and Iesuites to obtaine fauor. God forbid that these [...]euerend Fathers should giue them the [...]east shew of cause, to thinke or say so wickedly of them: as though there were [Page 108]any likelihood that such men would fa­uour the enemies of God and of the Queene.Libelling Priestes like rogues. They are like vnto rogues, who in time past, woulde recite all the Iustices of peace in the shire; by muste­ring of whose names they would forti­fie themselues against all gainsaiers: So these vagabund and roguing Priestes abuse the names of worthy men, to sha­dow their diuelish and traiterous de­signements. For I haue great reason to iudge, that their malicious Machiauel­lian drift is no otherwise, but to bringe them in hatred with all her Maiesties good and faithfull subiectes. And they care not what they say, so as they might kindle a fierie faction among vs, and they accomplish their moste wicked complottes. Can they make vs beleeue that these reuerende men doe fauour such Popish traitors; or that they doe not by such grosse and palpable flatte­rie prepare a net for their feete. Doe they not know, how these reuerend fa­thers doe maintaine and alow, all lear­ned & godly preachers, which enueigh against all such wicked & seditious per­sons: and all bookes & writings, which bewray, confute, & destroy their abho­minable [Page 109]minable heresies? Doe they not know that they stand for defence and promo­ting of the Ghospel, and the execution of all Ecclesiasticall lawes of this land, for the vpholding of the same, as Fa­thers & Pastours of the Church of En­gland: vpon whome the eies of all men are bent, expecting and looking that they aboue all other, shuld shew them selues zealous for the truth, & enemies to Antichrist. What? Doth he thinke them so vnwise, that they knowe not where they are, or how they are? or so childish that they vvill reuolt from the truth, vvhich they haue sucked in euen from their cradle? or so vnthankefull that they will take part with Gods ad­uersaries? Doth he think them so blind that they will goe contrarie to all the reuerend Bishoppes and learned men, which haue writtē euer since her Ma­iesties raigne, against the Romish here­sie, that now they woulde take a new course, to seuer from all Christiā Chur­ches, and be content, to heare the most excellent lightes of the world to bee so vilie and maliciously traduced; Doth he think them so void of all conscience and honestie, that they would take the [Page 110]greatest and chiefest promotions of our Church, and so farre abuse the trust committed to them by her Maiestie that they woulde vnder-hande, deale cleane contrarie to the same? What so­daine toy is come into this mans drea­ming braines, to think that the learned men of other nations & Churches, ha­uing now aboue fiftie yeares, bene all one with the English Bishoppes and Protestantes:English Bi­shopes readie to helpe the straungers. and alwaies readie not onelie by worde and writing, but also vvith monie, armour and life to helpe one another, should now after so many yeares friendship and loue, in our reli­gion and true vvorship of God, vvith­out any breach or alteration, be likelie suddenly to be drawne one against a­nother? so that it shuld be a pleasure to our reuerend Fathers, to heare such godly learned men & Christian Chur­ches, (our deare friendes and brethren in Christ) to bee ill spoken of, traduced and slaundered? None els (a man would think) but such as braine madd, would imagine such a thing. A man that had in him no more but meere reason and pollicie, might easilie see further into this matter (but only that Papists desire [Page 111]nothing but hurlie burlie & confusion) that if they had no feare of God before their eies: yet they might well thinke with them selues. that if by their fauour shewed to Priestes, Seminaries or Iesu­ites, they shoulde haue accesse to such places, or come so neere her Maiestie, that anye hurte should happen to her sacred person (vvhich God for Christes sake keep farre from her) that the oath of association would stirr vp some, and the loue wherewith her Maiestie hath bound thousands and thousands of her faithfull subiectes vnto her, would con­straine both Noble men, Knights, Gen­tillmen and all sortes of the commons, to bee reuenged vpon them that haue bene meanes of such euill. And they can not bee ignorant, that if there bee such a thing, and that it may bee now for some consideration, wincked at: yet there may come a time, when such things may be ripped vp, and called to accountes; and then, I dare say, they woulde not bee willing to take vpon them such Popish treasonable & irreli­gious writings. No meruell therefore if they care not what they say against vs poore Ministers: when they dare [Page 112]make it (by a question & answer) law­full to sue for fauour, at the hands of so reuerend, wise & iuditious men; whose place is so directlye opposite to such vvicked hypocrites; and they stand as vvatchmen to discouer them, and as Iudges to punish them.

But if among all the Protestant wri­ters there bee some one that hath put forth some priuate opinion of his owne concerning the authoritie of Princes: are vve to be blamed vvith that where vvith we were neuer acquainted? But this is a stale slaunder against all Pro­testantes,Of the diffe­rēce between Christ. sub. part. 3. pag. 3.6. Auns. to P. Frarine pag 35. ansvvered by M. D. Bilson & Doctor Fulk; and commeth to late to be laid vpon vs. But heere vve may see their beggerly pouertie, or els some se­cret secular Popish malice, that they must bee faine to thrust into the bal­lance of their false accusation against vs, what so euer colour may be deuised against all forren Protestantes, to vvay downe the good estimation of a fevve poore Ministers of England. Such is the actions of the Anabaptistes & of Mar­tin Marprelat, Harding. auns. Artic. 25. diuis. 12. & frantick Hacket: euen as iust as the furious disobedience of these verie Anabaptistes is laid to the charge [Page 113]of all other Protestantes by the malici­ous & wicked Papistes. It is now at the least 33. yeare, since our troubles be­gan to be verie heauie vpon vs, let thē shew how vve haue mooued the least finger against our dread Soueraigne? The present toleration of some of the chief vvho haue vvritten in this cause, in the conscience of those reuerende & honourable & wise persons, who either haue caused their libertie or effected it themselues, may testifie our innocēcie. And surely I vvould not desire any fa­uour, if I might be conuicted of the euil cariage of the best of those three. Ney­ther doe I feare that any honest mind, not blinded vvith hatred, vvill impute anye of their vvicked dealing to anye godlie Minister, vvhich desireth the good of our Church.

The second great slāder touching Gods mercie vpon this land.4 Therfore wil I come to the second sorte of obiections which seeme more neerely to touch vs and our cause. The most principal obiection cōmeth with­in this circle: That we acknowledging not this singular benefite, proceeding from the mercie of God; namelie, that all heresies, cor­rupt doctrines, all superstitions and papisticall opinions haue bene banished by the Prince & [Page 114]Realme, &c: and all points of doctrine neces­sary to saluation, and touching the mysterie of our redemption, or the right vse of the Sacra­ments and true maner of worshipping of God, are purely & perfectly taught, & by publike authoritie established in the Church of Englād at this day, &c: we are so farre from beeing thankeful for the same from desiring the con­tinuance of it by heartie prayer: that by all meanes possible wee seeke rather to obscure it and deface it; because in certaine accident all pointes we haue not our fancies & proper de­uises. So that by this we are iudged to set our selues against God, & frowardlie disquiet the peace of the Church for external things (which is schismaticall) trouble the happie peace of the common wealth, & hazard the whole state of religion, with no small reioysing of the wic­ked; greate offence of the weake Ghospellers; merueilous griefe of the Queenes Maiestie & other that haue care of gouernement. If this obiection were as true as it is of greate importance; & as fitlie applied vnto vs, as it layeth vpon vs a most heauie im­putation: then had wee greate cause to wish our tongues to cleaue to the roofe of our mouthes, & our handes for euer to forget to vvrite. If we haue not both by word & writing, publiklie & priuat­lie, [Page 115]acknowledged the great mercie of God for her M.: in the banishing of al heresies, superstitions, and namely Po­pery, & for planting the true Ghospell of faith among vs: if we haue not & doe not dayly pray, both at Church and at home for the continuance of the same, & for the ioy and comfort of her M. & al our godlie Gouernours and Superi­ours: if al men that knowe vs, doe not also euerie day see & behold, that this is our care and studie, and that we doe stirre vp others both publiklie and pri­uatelie to doe the same: then let the Lord reward euery man according to his righteousnes and faithfulnes, & let the wicked feele his iudgementes. We can boldlie commend our selues to the testimony of al our neighbours, friends and enemies whatsoeuer: whom hard­ned malice hath not so farre ouercome and blinded, that they can not & vvill not say and confesse, that which in the eies & eares of al men appeareth plain­ly: euen as the shining of the Sun in the firmament, and the sound of many wa­ters to them which trauell by sea & by land. But the force & power of this ac­cusation is in two things: first they say [Page 116] That by all means possible we seeke rather to obscure this mercie of God & to deface it. 2. The reason which is made of this our so doing: Because in certaine accidental points, we haue not our fansies and proper deuises. If in deed these two things might be pro­ued against vs,The cheefest force of this accusation. then all the other bran­ches of this surmised slaunder, vvoulde shrewdlie wring vs: otherwise they fall all to peeces, as loose members vvith­out ioyntes and ligamentes. Therefore let these bee examined. Firste, vvhat meanes at all haue we vsed to obscure Gods mercie? We haue, in the know­ledge of all men that know and heare vs, praysed God and prayed for her M. and the state, in regarde of this mercie of God: vve haue in our Sermons & in all our talke (as occasion is offered) e­uer defended the doctrine of faith & of the Sacraments, & the abolishing of al heresie, superstition and poperie. Wee haue writtē very much for the mainte­nāce therof, against y^e papists, Anabap­tists familie of loue, & Brownists: some of vs haue ben vsed in conference with other godlie learned men to dispute with the challengers and chieftaines of poperie: & more would haue done [Page 117]in that behalf, if they might haue ben permitted, And this to be true we re­ferre our selues to the iudgement of all the world, and we hope so well of our bretheren (that write against vs) that they will not denie it vnto vs: what should thē be all those possible means which we haue vsed to deface or ob­scure Gods mercies? But it may be, it is meant, beecause we haue not vsed som certaine ceremonies of the church nor subscribed to the bookes of or­ders and common prayer, &c. and haue made petitiō to the Parliament and after by apologetical writings de­fended these our doings. Other things we know not, and for these I hope wee neede not be ashamed. First it is appa­rant, that in all these thinges wee haue not medled against the doctrine afor­saide, nor against the chiefe substance of anie the said bookes: and therefore in regard of the matter it can not bee said, that wee ha [...] [...]irectlie done anie thing tending to o [...]cure or deface this mercie of God. Secondlie, if it be said, that by these thinges (which I confesse) wee haue indirectly vsed meanes, &c. I answer, that in this wee haue done [Page 118]no otherwise, then all Christian Mi­nisters both maye and ought to doe. For in not vsing the ceremonies, when wee founde our selues doubtfull and troubled. What could we doe lesse or better, then to repaire to the reuerend Bishoppes for counsell and comfort? Which for the space of ten yeares, (or the most part thereof) they did in some good measure afoorde vnto vs: till as I take it, by the relation of such as were in the same broiles, the Papistes had cunninglie wrested our good Fathers from vs. that they could and woulde doe no further for vs. Then yet com­playning of our case and opening our doubtes vnto them, we did as the lawe affoordeth, that the cause shoulde bee brought before the Ordinarie, in all doubtes about ceremonies of the church established by law: and finding not our selues resolued by our ordina­ries, alas what could we doe lesse, then quietly to suffer our selues, (with great grief bewailing our flockes) to bee su­spended, imprisoned & depriued. And this hath beene the cause of all them which haue not vsed the ceremonies so fully as some other of their bretheren. [Page 119]Secondlie, for the petition or admoni­tion to the Parliament, wherein are laide open such imperfections as are found in all these bookes, and for all other writtinges which haue come forth in defence of the same, if it bee ment, that the same is the meanes of obscuring and defacing the mercie of God. We answer (as partlie the admo­nition doth) wee haue alwayes borne with that wee coulde not amend, and haue vsed the booke of common praier in our ministerie, so farre forth as wee might, reuerencing those times and those persons in which, and by whome it was first authorized. But now being compelled by subscription to allowe the same, and to confesse it, not to bee against the worde of God in anye point: we could not but shew a reason of our refusall: & it was meet that we shoulde tender to the Parliament our griefes, as all other subiects doe in all other cases. Because that is the place which by auncient custome of this, Realme serueth for the redresse of all things to be reformed, and the establi­shing of all matters in the state of this kingdome. If in the stile and maner of [Page 120]doeing, they or anye other writing in defence of them,Curious and bitter wordes not iustifiable haue ben ouer cu­rious, bitter, or sharpe: by which they haue incensed thē, whome they should haue wonne by milde & meeke vsage: I for my part doe not reioyce in it, & I dare not defend anie the least vnseme­lie word. Howsoeuer I know the hard pursuite vpon them, and that being (as they verilie thought) further and bee­yonde the lawe of this Realm: did giue them great cause to bee grieued and offended: that their consciences should be so straightlie pressed & their labors so little regarded, and being Ministers of the Ghospell they shoulde bee so smallie esteemed: and that the Reue­rend Fathers, accounting those thinges (for which they contend) but meere trifles; would yet preferre them before the ministery of so many worthy Prea­chers, and prouoke their breethren more and further then they need. This doubtlesse vexed their spirit; and such is our weaknesse and imperfection in this life, that it is an harde thing to keepe measure at all times. And when men are perswaded in conscienee, that their cause is good; their griefe is the [Page 121]more, and they are the more confident to speake. And it were almost a won­der, that in such perplexitie, euerie thing should be perfect and without blemish. Doe we not know that Moses beeing by the spirite of God,Num. 12.3. called a verie meeke man aboue all men that euer were vpon the earth: yet God pu­nished him, Because his spirite beeing vexed by the people, Ps. 106.72.73 hee spake vnadui­sedlie with his lippes. So no merueill though (we poore weake soules, farre inferiour to that most rare man) haue felt the smart of our griefe and zeale. I would to God, that our brethren & fathers coulde be iustified in this mat­ter, and that they had not their parte of iuste punishment with vs; for that wherein they haue beene ouerseene in their dealing toward vs, & toward the Church of Englande in these causes. And I hartly pray God, that they doe not one day confesse and say: Wee haue verelye sinned againste our brethren, Gen. 42.41. in that wee sawe the anguish of their soules, when they besought vs, and wee woulde not heare them, therefore is this trouble come vpon vs. The Lorde our God euen our mercifull Father bee iudge be­tweene [Page 122]vs. Touching subscription I haue sufficiently spoken before, and there will be occasion after, therefore I need not in this place to say any thing. Now I come to the second point, the cause of our doeing: it is saide, Because in certaine accidentall poyntes they haue not their fansies and proper deuises. If it may appeare that this is an Elench. No cause, set for A cause: and that a good, iust, and waightie cause foun­ded in Gods word, is iniuriously repu­ted and tearmed accidentall, fansie and deuise: then I hope godlie and vvise Christians will pittie our estate, & bee more fauourable iudges of our cause. To reade bookes Apocryphall and chapters contayning errours and vn­truthes, vnder the name of holy scrip­ture, is no accidentall pointe: vnlesse we will say, that our conference with papistes and our apologeticall writ­tings prouing errours to bee in those bookes, and therefore to be no Cano­nicall Scriptures, be accidental points The desire that euerie Minister bee a Preacher of Gods word and to admi­nister discipline is no accidental point vnlesse the chiefest pointe of the Mini­ster [Page 123]office, as they are ordained by the [...]ooke of orders, be but an accidentall [...]ointe. To desire that Chauncelers, Officialls and Commissaries, shoulde [...]ot administer discipline, and name­ [...]e, excommunication, which D. Sut­ [...]ef saith is against all reason for a laye [...]an to do; & that the Pastour should [...]ot be a non-resident, which the reue­ [...]end Fathers say is a pernitious thing: [...]r to say that God hath consecrated natrimonie to such an excellent my­ [...]erie that in it is signified and repre­ [...]ented the spirituall mariage betwixt Christ and his Church, which is not [...]o to be founde in holye Scripture, but [...] a belying of his glorious Maiestie: [...]o saye that these and manye such like, [...]e accidentall pointes, I hope no adui­ed man, that looketh throughly into [...]ur cause, will aduenture. And where [...] is saide that wee woulde herein haue [...]ur fancies and proper deuises: let the [...]oste reuerend Father determine for [...]s, where hee hath these wordes:D. Whitg. in the preface of the defens. of the auns. to the admoniti­on. The [...]ontrouersie is not, whether manye of the [...]hinges mentioned by the platformers, were [...]tlie vsed in the Apostles time, or may [...]ee well vsed in some places, yea or hee [Page 124]conueniently vsed in sundrie reformed Chur­ches at this day. For none of these branches at denied, &c. Now if (as this reuerend Fa­ther saieth) manye of the thinges wee desire, were fitlie vsed in the Apostle [...] times, &c. How can they be our fansies & proper deuises: which were vsed by the Apostles some a thousand fiue hun­dreth years before we were borne. And let it be considered, whether the Apo­stles vsing such thinges haue deserued to be reproached with our fansies and proper deuises, who are liuing so ma­nie hundred yeares after them, & haue our selues learned those thinges out of their holie writings: if this bee well looked into, and aduisedlie iudged of, by an equall and iuste line, I hope the ground of this greate and terrible ac­cusation, being voide and emptie, all the other greeuous inferences, will fall and vanish away: and that the contra­rie will be euident and apparant to the conscience of all men. Namelie, That for so much as we faithfullie preach the doctrine of faith and sacraments, and humblie and quietlie vse our mi­nistrie according to the booke of or­ders, and administer Prayer and Sa­craments [Page 125]by no other forme, but that of the booke of common prayer, and that in our publike preaching & pri­uate talke, in all accasions wee doe praise God & acknowledge his mer­cie & pray for the continuance there­of, and stirre vp others so to doe: and therevpon doe humbly present to the reuerend Fathers & the whole state, verie good & waightie points agree­ing to holy Scripture, needfull to bee considered, for the further perfection of our Church and the glorie of God: being no fansies of ours, or deuises, but such as the holye Apostles did vse in the first and purest Churches: wee cā not be said to sett our selues against god; frowardly to disquiet the church; trouble the common wealth; hazarde the whole state of religiō; reioyce the wicked, or grieue any godly person whatsoeuer: but rather to promote the glorye of God; further the pre­sent good, & encrease of our Church, to the great benefit, comfort and ioye of Gods people. And I can not thinke so vndutifullie of her Maiestie, or of any other that haue care of gouerne­ment: that they would be merueilous­lie [Page 126]grieued, to se any subiect in hum­ble and dutifull maner, sue to be ea­sed of any grieuance, according to the auncient custome and vsuall order of this Realme: and that the Ministers of Christ should reuerently admonish the state of some points needfull to be reformed, by the holy Scriptures and vsage of the blessed Apostles. But a­boue all other Imeruaill how this can be to hazard the whole state of Reli­gion, except a man would say, that to goe about in honest sort, to make per­fect, that which is verie well and ex­cellentlie begun, is the high way to destroy all.

But it may bee the mysterie of this point of this obiection, is contained in the seconde,The obiectiō of innouation which is also a matter of great consequence. Namelie, that beeing a setled gouernement of all thinges, it is a dangerous thing to goe about to alter the same. For all innouationes are dangerous to the state. Which as it is an argument not to be despised, so is it vrged by some in the hiest degree. And wee our selues doe freelie acknowledge, that it is worthie due consideration. How bee [Page 127]it, we verilie thinke, that it is not on our part, or in cause so heynous as it is made. First because as is before shew­ed, we desire not the new forming of the Church, but onely the rectifying and perfecting of diuers things in the Church: and that euerie thing might agree & be according to the doctrine of our Church,To make perfect is not to innouate. and namelie that ho­lie Canon which saieth: All our actions shoulde bee squared, after the will of GOD reueiled in his worde. In the tyme of King Dauid, by vniforme consent of all estates, the arke of God was sought after, [...]. Cor. 13. and to bee brought vnto Hierusalem: but they bringing it in a carte God made a breach, so as they durst not, for that time carrie it further then the house of Obed Edom the Gittite, yet after vpon more & better examination of Gods worde, they brought it by the Priestes & Leuites,Cap. 15. and found that God made a breach among them, for not seeking him in order. Heere shall it be saide, that this latter was an innouation, or not a perfecting of that which of a good and honest minde was begunne before, but wanted some part of Gods order. [Page 128]So if we craue no alteratiō in religion but onelie that the thinges which are (standing as they doe) may be brought to the order of the Apostles vse and to the canon of Gods holye woorde in those circumstances which remaine yet vnreformed, I hope it will not bee an innouation. Iosiah one of the moste excellent Kings of Iudah and Hieru­salem, 2. Cron. 34. & 35. being young; in the eight yeare of his raigne, began to seeke after the God of his Father, and in the twelfth hee beganne to purge Iudah and Hie­rusalem from the high places and the groues, and the carued and molten i­mages: then in the eightenth yeare of his raigne, hee repaired the house of the Lorde, & finding the booke of the Lawe, caused all estates to couenant vvith God, to followe his law & keepe his testimonies and statutes; and lastly solemnized the feaste of the passeouer. Here you see are many and great alte­rations, such as I may boldly say, there woulde not be so great, if wee had all the things wee desire: and yet it proued to be no daungerous innouation. And is not God as well able to blesse vs, if we goe forward in his Gospell, as hee [Page 129]was in prospering them? Is it more dangerous to adde a little, now reli­gion is setled in mens heartes, then it was at the first to make an whole in nouation & change of all, when men had little or no taste of religion? I am perswaded, that if the streame did not so mightilie and violentlie runne a­gainst vs, but that our Reuerend Fa­thers and others were as willing to come a degree neerer to the Apostles vse:If things were reformed, the shew of inno­uation would be small. that by the very lawes and orders alreadie established, we might haue the most parte brought into good or­der, as partly may appeare by the 2. & 3. chapters of this booke, partlie by a booke called the Abstract, and partly by the authoritie which is giuen to Ministers touching communicants: & diuers other thinges; which I knowe wise and godly men would finde out, that in shew there would be no great odds, though so much were reformed, as might make vp the breach, which is betweene vs, because wee haue not sought God altogether in perfect or­der. If Subscription were kept within the compasse of law according to the meaning of the statute Anno 13. and [Page 130]the ceremonies made indifferent to vse or not to vse: excōmunication & execution of Ecclesiastical censurers restored and reserued to the Bishops and Pastours of our Church: and if the vnpreaching Minister were tyed to performe his promise in his ordina­tion, and the not resident sent to their flockes: the wound would be by and by healed, and we should be alone & ioyfull bretheren together. Which thing I vvould not haue touched, but that it might appeare, that the obie­ction of innouation is not so materi­all and of such waight, as it seemeth. And I am persvvaded, there be of the Reuerend Fathers and others in this lande (being as notable men as euer vvere in all Europe) that if it vvould please God to encline our heartes to agree in this point, to take a brother­lie order for cutting of all contention, and for the more straight curbing of the vndermining enemie: who would and could, by their vvisedome & lear­ning doe a great deale more excellent­lie that vvay, then I poore weake man am able: vvho vvell knowing mine owne vvantes and imperfection, can [Page 131]vvillinglie set mine handes vnder their feete.

In the next place it is to be conside­red, vvhether that because the thinges in controuersie are called external, we may be called schismaticks. Saint Paul (mee thinketh) doeth helpe vs in this case, vvhere hee saith:Rom, 16.17. I beseech you bre­thren, marke them diligentlie, whiche cause diuision and offences, contrarie (or as the Greeke worde signified: be­side) the doctrine vvhich yee haue lear­ned, and auoide them. Nowe vvhen it is before declared, that the thinges vvee desire and stand for, are according to the doctrine vve haue receaued, & as our reuerend Fathers and Brethren confesse vsed in the Apostles tyme: we humbly suing for and teaching these things by the vvord of God (vvhatso­euer terme you giue the things them­selues) vve can not in any sort be cal­led schismatickes. And if I being cal­led into question for one of the leaste ceremonies, to the vse vvhereof I can not frame my conscience, yet if, be­ing in mine owne iudgement weak in cōparison of other learned men whose iudgement I reuerence; or in the op­nion [Page 132]of some other I be accoūted foo­lish, or, as some will say, peeuish) I bee afeard to offend myne owne consci­ence, and doe choose rather to be sus­pended or depriued, and quietlie sub­mit my selfe to the punishment of law, and abide peaceablie in the vnitie and fellowship of the Church, I hope I am no schismaticke, nor a froward disqui­eter of the Church. And such hath ben our maner of doeing, patientlie suffe­ring that which is imposed vpon vs.

5 The next ranke of obiections, is concerning her Maiesties person, Crowne and Dignitie:The thirde great slander concerning her M. person Crowne and Dignitie. which are no triflinge matters, if we might be iustlie conuicted. First touching her Royall person, I hearde it obiected in a Ser­mon, by a reuerend man, who now is a Bishop, that by refusing to subscribe, we make the Queenes Maiestie to be an Atheist, worse thē papistes, & name­lie of no religion.And first tou­ching herreli­on. For (faieth hee) you refuse to subscribe to the booke of or­ders, then doe you make that we haue no good ministrie: you refuse to sub­scribe to the booke of common prayer, then make you that we haue no good li­turgie and seruice of God; you refuse to [Page 133]subscribe to the booke of articles which containe the summe of our faith and doctrine: then doe you make that wee haue no sounde doctrine. But these be the bookes, which her Maiestie, by her authoritie doth set forth, and by them sheweth what religion shee is of, and what she holdeth & maintaineth: there fore if their bee no good liturgie, no good doctrine, no good ministrie, then it followeth that you make the Queene to be of no religion. God forbid, say we, that wee shoulde so much as thinke so wickedly of her sacred Maiestie; Who hath endured so many daungers, and so many yeares so constantly maintai­ned Gods pure & vnchangeable truth & holy religion. We therefore answer freelie in this behalfe. First, that we be­leeue, that neither that reuerend man so preaching, nor any other man what­soeuer, that knoweth vs and our cause, and the maner how we doe refuse sub­scription, either doth or can so think in his conscience, to determine of vs in his secret thoughtes before God (takeing God to bee iudge of the simplicitie of his soule) that we doe esteeme, or make her Maiestie to be of no religion. Se­condly [Page 134]their colour so to reason against vs, because we refuse to subscribe, with a verie little breath may be blowne a­way. For first touching the doctrine of the Church of Englande, wee holde it stedfastly and haue willingly offered to subscribe to the same according to the statute, for that cause prouided: pray­sing God hartelie that the true faith by which men may be saued, and the true doctrine of the Sacraments, and of the pure worshipe of God, is trulie taught, and that by publike authoritie, & con­tained in the booke of articles: so that we can not be blamed concerning that booke. Secondly we doe not disallow the booke of common praier, but doe vse it & non other in our ministrie: but if further then the statute layeth vpon vs for that booke, wee be required to subscribe; and we pray that our doubts might be first answered in some parti­culers: we doe no thing against the law of the Realm nor against the said book especiallie seeing that they the saide law & book (so farre as we can learne) doe not require our subscription to the same. Thirdlie for the booke of orders, wee enioye our ministrie by the same [Page 135]booke, & doe allow the preaching Mi­nistrie ordained by the same: but if with out law, we be required to subscribe, and that thereby some things be found questionable and doubtfull: let all men iudge, whether wee which medled not with that booke or anye of the other bookes, to bewray or vtter any thing against any of the said bookes, or they which by a forced subscription con­straine vs there vnto: be most worthie of blame. Therefore seeing we are not against any of the said books, but com­mend well of the doctrine, ministrie & liturgie, & in not subscribing haue only laboured to keepe a good conscience without any purpose to depraue any of the saide bookes; I hope this obiection will returne emptie and without vse. The second obiection in this rancke is: That seeking to erect discipline we a­bridge her Maiesties authoritie:Secondly touching he authoritie & prerogatiue. by El­ders, we diminish her royall preroga­tiue: & by our Pastour and equalising Ministers, we set vp a Pope in euerye Parish. These things verilie haue an o­dious sounde: but it griueth not vs to answer. We doe therefore confidentlie say; that in all these things we giue vn­to [Page 136]to her Maiestie, as much as she her selfe either by law or by practise (so farre as I can see) doth callenge. Which is com­prehended in two things.

In the Iniunc­tions and ad­monitioni to simple men.1. That she challengeth not authori­tie or power of ministrie of diuine offi­ces in the Church.

2. She challengeth, vnder God, to haue the soueraignitie & rule ouer all maner of persons, borne within these her Realms, Dominions, & Countries, of what estate, either Ecclesiasticall or Temporall, so euer they be: so as no o­ther forraine power shall or ought to haue any superioritie ouer them. And such is also the 37 article of the booke of articles. All which we doe as fullie hold and beleeue, preach & maintaine as anye other what so euer: acknow­ledging with all our heartes, the same prerogatiue,Eam tantum prerogati­uam quam in sacris Scriptu­ris à Deo ip­so, &c. which in the sacred Scrip­tures, we see alwaies to haue bene giu­en of God him self vnto all godly Prin­ces. So in all and euerie of these things we doe seek after, as Discipline, Elders and Pastour: we abhorre & detest that any person or persones what so euer, shoulde vsurpe authoritie ouer her M. or that anye state or order committed [Page 137]of God to her protection, whether they be ecclesiastical or ciuill, should not be vnder her gouernement & to bee pu­nished by her ciuil sweard. Now if wee verilie beleeue that some thing in the Ecclesiasticall discipline of our Church in the booke of common praier, might bee reduced some what neerer to the Canon of holy Scriptures, doe we anie whit abridge her authoritie? Salomon receiued a pattern of the Temple with the thinges therein contained at the hands of his Father Dauid:1. Cron. 28.15 19. which hee saieth vvas all sent by vvriting to him by the hande of the Lord, vvhich made him vnderstand al the workmanshipe of the patterne:2. Cron. 3.1. And Salomon builded it in no other place but in mount Mori­ah, which had bene declared to Dauid his Father. Did this any vvhit diminish his authoritie, because he was directed by the word of the Lord. And such hath bene the gracious and Christian prac­tise of her Maiestie, in setting forth the doctrine of faith, Sacraments, of the vvorshipe of God, &c: by direction of holy Scripture: and in her owne person hearing the vvorde of God, receauing of the Sacraments, & ioyning vvith the [Page 138]Church is prayers. In vvhich most no­table is that Anno 1588. she publikely came to Paules crosse, and then & there acknovvledged the Lords great good­nes in his protection ouer this Realme, and deliuering vs out of the handes of the bloodie Spaniards. In all which she is as vvorthie and renoomed a Prince, as any this day in Europe: shevving her selfe to be a true vvorshipper of God, and a carefull obseruer of his vvord. If vve should offer anye further matter, then that is heare shevved to bee her meaning and doeing, vve might iustlie haue this accusation laid against vs: but that you see, hath as easie a denyall, as it is a most manifest slaunder. But as for the diminishing of her prerogatiue by Elders, or that the Pastour should be a Pope: I vvonder at the skantling they take, should either of these take vpon him any thing diuers from the Scrip­tures, and which he might dare to doe, beeing not authorized thereunto, by publike order of the Church and con­firmed by her Maiesties authoritie. And how can a poore Minister bee a Pop [...] when his authority should reach butte [...] one parish? and that therein he shoul [...] [Page 139]not doe his own mind, but be measured by a law and superior authoritie. This they know well or may know, that ob­iect these things against vs, I merueill they dare hazard their credite, to pub­lish such kinde of vncharitable inuen­tions. But we are not to good to come vnder such vniust imputations, seeing our Sauiour Christ dranke of the same cupp: but our grief is the more, to haue such measure from our reuerende Fa­thers & deare brethren. The next be­sitting this kind is that we affect popu­laritie: & to bring al to a popular state.Thirdly tou­ching popul [...] ­ritie. This slaunder seemeth to mee to haue tvvo forckes. First in regairde of the peoples choosing of their Pastour: and second that vve should bee enemies to Magistrates or Monarchicall gouerne­ment. I ansvver, in the first vvee leaue not all to the people, but onlye vvee vvoulde not haue the people left out, but as Act. 6. and 14.23. The Bishopes and Ministers should order and guide the people: and both ioyning together the choise might bee free and most for the benefit of the Church. Novv vvhen the Bishops of our Church in England, before they ordaine a Minister, vvill [Page 140]haue him to nominate a place, and (as I haue seene in practise) send their let­ters to that place, to see if any coulde except against him, and lastly ordaine him with these words: Take authoritie to preach to this congregation: meaning as I take it, the Parishe which had chosen him: alas what popularitie is this? This obiection Maister D. Fulke answereth against the Papistes, by those words: And as for the popular election, if you haue red those bookes you make mention of, Defen. of En­glish transl. cap 15. pag. 797. you might perceaue, that neither of both partes, al­low a meere popular election. And that Mai­ster Whitgift doth not so much contend, what forme of election was vsed in the time of the Apostles, &c. The other forcke is a meer deuise, a deuilish quarell, and calumni­ation against all Protestantes (for Bri­stow saieth:Motiue. 40, Protestantes be malignoures of the hier powers,) and hath no colour in the world, in any of our doeings, wri­tings or practise whatsoeuer: therefore I think it not worthie to be answered.

6 The other arguments & obiecti­ons are not of so great a prayse,Obiections of more equitie. yet wil I answer some few of them: that if it be possible, the chiefe heads (vnto which all other may be referred) being found [Page 141]light and vaine: all the rest might bee accounted no better then they are. First our friends say vnto vs, if their be no superior, how can there be any good order? We answer that we meruil they vnderstand not, that wee meane, that the lawe and authoritie of the Prince shalbe superiour to all the Magistrates and Commissioners as signed by her, to see all her good lawes executed. And as Maister Fulke saieth, wee graunt a­mong the Ministers themselues,An ouer­threwe' of the answ. to M. Chark. prefa [...] pag. 112. a pri­macie of order, as it was among the Apo­stles, namely according to which Iames was president of the councill at Hieru­salem Act. 15. But it is further vrged that the honour of Bd. is more for the protection of the Ministers & for their reputation. I will not heere for reue­rence sake answer all that I can, and which miserable experience afordeth, only I would such to consider, that our armour is spirituall; and that the Apo­stles subdued all the worlde, without this earthly honour, which this obiecti­on pretendeth. But a Christian Magi­strate being friend, wee haue now lesse cause to feare our reputation if we doe well, then they (being base and poore [Page 142]fishermen & of low estate) at that time had, when all the power and glorie of the world was against them. Therefore the Psalme speakes another maner of conquest: Namely that, Christ shoulde prosper with his glorie, Psal. 45.4 [...] and ride vpon (no o­ther pompeous chariot but) that of Gods word, all laid ouer with golde of trueth, and drawne with no other horses, but meek­nes and righteousnes. So am I perswaded that although this great dignitie of our Prelats were takē a way; yet if we did diligently and faithfully, in humble & vpright maner teach the people Gods word of truth and saluation, it woulde procure vs honour and reputation, suf­ficientlye beseeming Gods Ministers; finding that ielous word of God true: Them that honour me, 1. Sam. 2.30. I will honor, &c. And lastlie,Of sufficient Ministers and maintenance for them. it is demaunded, where wee will find sufficient Ministers to bee prea­chers, & liuing for such worthie men. This obiection with many other might be left out, for there be (God be thank­ed) ynough worthie men, if they were sought after, both in the Vniuersities & other where: but while men are suf­fered to runne and ride, and ketch be­fore they fall, manye worthie men are [Page 143]passed ouer and not knowne; some are faine to be scholemaisters, & some (be­cause of these troubles) change their studies. Manie are afearde to set their sonnes to schoole, seing Ministers so lit­tle regarded. Littleton, Galen, and the godly houses of Noble men and Gen­tlemen, woulde helpe to make vp the number. And this wee see dailie, that there can not be a place void, but there be many schollers of reasonable com­petent giftes to fullfill the same. As for maintenaunce, God bee praised, this Realme aboue all other, is to bee com­mended: only the ioyning of smaler li­uings and Parishes into one, with re­deeming of impropriations woulde quickly fill vp that gappe: that no man of a moderate gouernement and desire (if euerie one be placed after his giftes) should haue iust cause to complaine.

These thinges beeing considered, I hope it will appeare to all reasonable men, that it can be proued by any good reason; that the godlye Ministers desi­ring reformation, are enemies to the state, or causes of these troubles which are among vs. But yet there remaineth one imputation, which I can not passe [Page 144]ouer. Because although it haue not so much as a shadowe of truth:The last great flaunder tou­ching Papists and Ieusites, yet is it a­boue all other vsually hitt in our teeth: Namelie, they say we are like Papistes, enemies to the Church, and sometime they say we are worse: and it pleaseth the packing Priest to make vs factious and vnderminers of States and Magi­strates, as the Iesuites, comparing vs with them in fiue & twentie lies in one place: which although in the consci­ence of all honest men knowing vs, and of the reuerend Fathers them selues, it be most manifestly false: yet because of the present state of things I will bestow a little time in the opening of the same And this I will doe (by Gods grace) by three arguments. Firste, by a simple comparison betweene vs & al Papists. Secondly, by the affection vvhich is in them and vs. And thirdly, by the likely effects: If vve should both haue fauour & toleration alike. And this I will han­dle in three seuerall chapters, as briefly as I can: Not so much for the defēce of our innocencie (vvhich by that vvhich is alreadie vvritten, is sufficiētly main­tained and approued) but for the com­mon good of the vvhole Church, and [Page 145]namely of our reuerende Fathers and deare brethren, which stand so earnest­ly for conformitie. For I can not but thinke that this calumniation, hath his first deuise from some glosing Papistes, takeing aduantage by our to hott and eager persuite of each other, to prepare a vvay by pulling downe & raysing the one side, vtterly to turne ouer & to de­stroy the vvhole Church of God: which I hope and am perswaded, our merci­full God, vvill neuersuffer him to doe.

ONe part of the sufferinges of our blessed Sauiour Ie­sus Christ, was this, that hee was counted with the the transgressors, Esai. 53.12. & there­fore, as Saint Marke saieth, He was cruci­fied betweene two theeues. Wee are not then to think it strange to be matched,Mare. 15.27.28. [Page 146]with Anabaptists, Donatistes, Papists, rebels, and I can not tell what: For the seruant is not greater then the Maister. Ioh. 15.20. And I hope that if wee suffer with him in righteousnes, we shall reioyce with him in glorie. Let vs then examine this ca­lumniation. If we be like or worse then Papistes in euill to the Church of En­gland: it is eyther in our doctrine or in our doeings. First I will prooue not in our doctrine,We hold all the doctrine of faith with the Church of England: the Papistes deny it. & that by two arguments the former is this: we hold, beleeue and teache all the articles of the Christian faith according to the holy Scriptures, euen as the Church of Englande doth; a thing so apparant as the Sun at noon daies. And the Papistes are heerein di­rectly contrarie, to the faith and do­ctrine of the Church of Englande & to the word of God approouing the same. Therefore if sound doctrine and faith, be the chief mark to know a good man and that the doctrine and faith of En­gland be good & true: and that the do­ctrine of the papists, be nought, wicked and abhominable: then are vve, vvho follovv the good and true doctrine of the Church of England, not to be com­pared to the Papistes in euill, vvho are [Page 147]deadly enemies to the same. Secondlie that part of doctrine, vvherein we seem to differ from the reuerend Fathers of our Church: being such (as is before declared) as agreeth to the principall Canon of our Church in generall, & in particulars vvith the vsage of the Apo­stles, and vvith the lawes, iniunctions, Canons, and apologeticall vvritinges of our Church: against all vvhich, the Papistes most constantly doe warre & cauill: therefore in this also vve be not to be compared vnto them. My latter argument touching our doctrine,We holde the Queenes su­premacie & the Papistes deny it. is concerning the ciuill Magistrate. We the Ministers a foresaid, desiring the a­bolishing of all Popish remnants, doe hold, beleeue & confesse, that all obe­dience is to bee performed to the ciuill Magistrate although they vvere euill and infidels, as the Scripture teacheth. And that no Bishop,Rom. 13.1. 1. Pet. 2.13. Priest or Minister can depriue a King or discharge the subiects of the oath of allegeance. And that our Queene Elizabeth (God blesse her) is supreame gouernour ouer all persons, borne in her dominions, whe­ther they bee Ecclesiasticall or ciuill; & that no forren Potentate, as namelye [Page 148]the Pope of Rome, hath any iurisdiction vvithin her dominions and countries, but is a vvicked vsurper ouer Kings, & Princes. But all Papists, if they be true catholikes (as they terme themselues) & namelie all Priests, secular, Semina­rie and Iesuite, doe holde cleane con­tradictorie, euen manifest treason and rebellion againste the ciuill power ordained of God. Therefore there is no comparison to bee made in regarde of doctrine, betweene vs & the Papistes. And that you may perceaue,This slaunder is laid vpon all Prote­stantes. that this concerneth all Protestantes, as well as the Ministers falslie called Puritanes: doe but consider these words of Bristow: Of Catholikes thorowlie discharged of their fealtie, yet for common humanity, for their ac­customed vse, Motiue. 40. for their cōtinual, &, as it were, natural institution, the Prince is better obeyed & serued, thē of Protestants, which in hart ar in a maner all Puritanes. Note heere (that I may vse M. D. Fulks words) that Pa­pistes professe them selues to be subiectes, Ren [...]. of curteousie & not of duetie, of custome & not of conscience, of naturall institution, and not of the law of God. O Lord and Sauiour, sende her M. few such subiectes & seruants. The currish obedience of Papistes. Now this curteous or rather currish obedi­ence [Page 149]is expounded, vvhat it is, by that beastly bull of Pius the fifth, against our noble Soueraigne, vvith the facultie granted to Campion & Persons, Read. D. Fulk Auns. to P. Frarin de: clam. pag. 35. by which the Pope licenseth the Papistes to dis­semble their obedience vntill publicke execution of that Bull may be had: that is, to be priuie traytours, till with hope of successe, they may be open rebels.

We are obe­dient & quiet the Papistes seditious and rebellious.2 Now for our doings, vvhich it hath bene, euer since our troubles, vve need not to be ashamed to confes: & vve re­ferre our selues to all men. If vve haue committed any indignitie against her M. person, Crowne, or Soueraignty, or had intelligence vvith anie of her ene­mies, or gone about to drawe away the people frō their obedience, or any such like. But vve haue done (in the know­ledge of al men) altogether cleane con trarie, both by worde and deede, in our preaching openly, & exhortations and example priuately. And in our troubles vve haue willingly & patiently submit­ted our selues to the punishmentes which haue bene inflicted vpon vs: on­ly crauing fauour & ease, so farre as a­greeth to holy scripture & the peace of the church: and in al that we haue gone [Page 150]about, vve haue labored for the good, for the beautie and perfection of our Church: that it might increase and flo­rish more & more, to the glory of God & to the honour & comfort of her M. These mē the papists haue done cleane contrarie, especially since the 10. yeare of her M. happie raigne: neuer being without one cruell treason or another; sometime by desperate bluddie mur­derers: sometime by open rebelliō, for­raineinuasion and procuring of Bulles from Rome: sometime by Priests, some­time by Iesuites, & sometime by other meanes, as is plainly set foorth in the book called the execution of iustice, in the writings of Sir Frauncis Hastings, D. Sutliefe, D. Fulke, and diuers others. The things on both sides are so not ori­ouslie knowne, that I need not heere to repeate them in particular. I pray God that for our sinnes, hee doe not giue vs ouer to blindnes, that in such palpable & manifest experiēce of the traiterous hartes of Papistes, vvee suffer not our selues to be taken by their wylie flatte­ries, and forsaking our trustie & faith­full friendes, vvee yeelde ourselues to the bloodie slaughter of enemies.

PRinces (saieth the Apostle) are not to bee feared for good works but for euill. Rom. 13.3. And the euill life of the wicked mē is the cause that Princes make many good lawes. Because he is the Minister of God to take vengeāce on him that doth euill. Therefore euill men are a fraid of the higher power: & an euill conscience maketh them desire there were none such to bridle their wickednes: Euen as it is saide by the wisedome of God; Euerie man that doth e­uill, hateth the light: Iohn. 3.20. neither commeth to the light, least his deedes be reprooued. No mer­uaile then though it bee a principle a­mong traiterous Papistes: That euerie man of any faction, A traiterous Popish prin­ciple. desireth the remoouing of the Prince, whose lawes are contrarie to his faction. For their conscience being euill [Page 152]and defiled with most filthie superstiti­on & abhominable idolatrie; they can not loue any godly Prince (such as is our most deare & gratious Soueraigne Queene Elizabeth) because a wise King scattereth the wicked & causeth the wheel to goe ouer them. And verilie there are two things which doe manifest their in­ward affection.prou. 20.26. First their doctrine: not only, because it is in moste of the sub­stantiall points, opposite to that, which her Maiestie, (as the true defender of the faith) maintaineth: and that which her lawes and gouernement comman­deth: but also because they place ano­ther Soueraigne authoritie aboue hers:The Papists haue giuen their harts to the Queenes deadlie ene­mies. to whome, as vnto an higher Lord and Ruler, they preferre their chiefe obedi­ence. And looking & hoping for ghost­ly comforte and remission of sinnes at the hands of that man of sinne: they can not loue the righteous & godly Prince who hath banished his power and ab­hominable forgeries. Neither in truth is it possible. For how can they loue her, who haue giuen their harte to a stran­ger, euen her most deadly enemie. And not onlie that: but all men know, that as light & darknes, Christ and Beliall, [Page 153]the Temple of God and idols,They are as contrarie to her as dark­nes to light. can not agree: So her Maiestie, being a louer of righteousnes, and they of vnrighte­ousnes: She a beleeuer & they infidells: She a worshipper of the true and liuing God, and they of images and diuers sortes of creatures: She of the faith of Christ, and they of Antechrist: (seeing God hath put enimitie betweene the seede of the woman and the seed of the serpent) it is not possible that they can loue her. And they haue cause for their wicked liues, treason, superstition and idolatrie, to feare her righteous lawes, and vpright iudgements. And she hath great cause to reioyce and glorifie God in this behalf:She may re­ioyce Gods enemies are hers. that the enemies of God be her enemies, and the mightie God of hoastes is her protector, who with his fauour compasseth her as with a shield. Secondly, their deedes declare no lesse. For if a true man bee knowne by his fruite: and as our Sauiour Christ saieth:Math 7.18. A good tree can not bring forth euill fruite: The fruites of Papists shew their hatred to her Majestie. neither can a corrupt tree bring forth good fruite. Then if lying, dissimulation, treacherie, treason: if false doctrine, & drawing away the heartes of subiectes from the Prince: if procuring of open [Page 153]rebellion, and forren inuasion: if many cruell and secret conspiracies and mur­therous attempts, may be iustlie called euill fruites, and certaine true markes of disloyall subiects, hateing the Prince and desiring her distruction: then may we boldlie pronounce, that the affecti­on of the Papistes can not be good, nor their loue vpright toward her Maiestie. What calling or state haue they not caused and made to worke in hostile maner against her? First for Popes, you haue Pope Pius the fifth, and Gregorie the 13. and their successours: then for Mo­narches & Princes; The King of Spaine, and the Queene of Scottes: after, for Dukes and Noble men: The Duke of Northfolke, the Duke of Guise, the Duke of Alba, the Duke of Medina, The Earle of Northumberland, and I can not tell how manie Earles, and Lordes in Ireland, from time to time haue taken armes against her. Moreouer for Gen­tilmen, there hath bene M. Arden and Someruill, Throckmortō, Sir William Stanlie, Anthonie Babington, and his complices, Doctor Parrie, a ciuilian, Doctor Lopez a Physicion: for Priestes and Iesuites, no man can tell how many, and of raskall, [Page 155]ruffian, murdering verletts, not one or two. Therefore how is it possible to shewe more plaine euidence of most can kered hatred,They pro [...] her milde na­ture to doe them iustice. & inueterate malice? And yet her Maiestie is a most milde Christian Prince, giuen to peace, mer­cie and long suffering, neuer vsed anie the least hard dealing towarde any of them: saue onlie as conscience and du­tie to god did bind her, by publike law she put downe all idolatrie, superstiti­on, and Antichristian primacie: other­wise they had all libertie, peace, & qui­et freedome, as any subiect coulde de­sire vnder anie Prince whatsoeuer: vn­till that by their vnnatural & vngodly conspiracies, and most wicked desig­hements, she was forced to stand vpon her garde: & to prouide such remedie, [...]s was fitte for such as vniustly prouo­ked their lawfull and gracious Soue­aigne. But they haue so bestirred them selues, and prepared so many mischiefs [...]o often and so manifolde and continu­ [...]ll: that there are few yeares, wherein [...]e hath not bene driuen, to seeke one [...]ay or another for her necessarie de­ [...]ence. How manie times hath she bene [...]rced to make lawes and statutes, to [Page 156]curbe & bridle them? How many times hath she bene forced to sende soldiers and money to preuent them? How ma­nie times hath her Nauie and shippes bene drawne out into the seas to meet them? How continuallie almost hath shee bene vexed with Irish insurrecti­ons and rebellions? How many times hath she bene constrained (against her owne most gentle and mercifull dispo­sition) for treason and rebellion to cut of rotten members with the iust reuen­ging swearde? Yea how often haue wee bene driuen to watch and ward, either to resiste domesticall rebels or to waite for forren inuaders? So that to declare a most viperous spitefull and vngrati­ous generation, and an hereticall and apostaticall malice, there can bee no­thing added. And heere both she and all her louing and Christian subiectes haue verie great matter of reioycing and praysing God. For if euer God from heauen,God sheweth his Ioue from heauen in the defēce of our Queene. testified his loue to a [...] Prince, or caused his Angells to watch & gard them: if euer there were Princ [...] made glorious for deliuerance, hono [...] ­rable for constancie in truth, & famo [...] for continuall prosperous successe: [...] [Page 157]the great admiration of all men, and wonderfull happie quietnes and ioy of Gods people: if euer God sought a­gainst wicked rebels, mischieuous trai­tors, bloodie vsurpers and vniust inua­ders, to defend the innocent, iust and vpright in his cause: then surelie may wee boldly and ioyfullie both say and sing, that God hath openlie and in the sight of all the worlde done all these thinges for his annointed hand-maide Elizabeth our Queene. So that she may with the Psalmist confes vnto the Lord They haue often times afflicted me from my youth, but they could not preuaile against me: Psal. 129. [...] 124. praysed be the Lord which hath not giuen vs as a praye vnto their teeth. Our helpe is in the name of the Lord who hath made both heauen & earth. So let all thine enemies perish O Lord: but vpon thy seruant Elizabeth and vpon her throne be peace for euer more: and let her and all that loue thy name, bee as the Sunne when he riseth in his might, and say all way, The Lorde be praised. But as for the Ministers and people desiring reformation in some thinges: they alwaies carefully follow­ing the word of God, and delighting in the reading, preaching, and meditation [Page 158]of holy Scripture; haue all their ioy & comfort in that faith & religion, which her most Christian Maiestie professeth, setteth forth & defendeth. And hauing libertie of conscience, freedom to wor­shipe God aright, & protection in well doing with health, wealth, peace, and pleasure of bodie and soule: they feele the pleasant, sweete and comfortable milke, with a most ioyfull refreshing of a tender noursemother, vnder the sha­dow of her most faithfull and constant proceedinges in the Ghospell. If euer there were loue betweene Prince and people, it is betweene vs. For what Christian subiect can not loue a Chri­stian Ruler? What godly childe cannot loue a godly mother? What afflicted soule can not loue a sweet and faithfull comforter? And what man being in miserie loueth not him, that hath deli­uered him? Shee is our most Christian Prince; she is our godlie mother; she is our sweete and faithfull comforter, our deliuerer; and vnder God our assured defence against all our enemies. Her ioye is our life; her lawe our safetie; her safetye, our castell; her swearde our shielde; her peace, our wealth: her [Page 159]death (which God forbid) our miserie. Therefore we haue counted our selues happie to doe any seruice to her Mai. either in our goods, or in our persons, or in spending our liues. Wee haue willinglye gone in her seruice into Fraunce, into the Low Countries and Irelande, and into the furthest Seas. We haue written, disputed & aduen­tured our liues in diuers places to te­stifie our vnfained loue, & faithful obe­diēce vnto her. And what is there, that we could not goe vnder? if occasion be offered to doe her any seruice, vvhich godly Christians ought to doe, to their dread Soueraigne. If at anye time the traiterous papists aduance themselues, & dare presume to attempt their most wicked & vngodly desire & wishing: it shal (by Gods grace) very wel appeare, that her M. hath many thousand Pro­testants, sufficiently able thorow Gods helpe, to beate them downe & to tame them:Our ministri [...] hath brought foorth many good subiects Witnes▪ Anno. 88. whome it hath pleased God by our ministerie to bring vnto the know­ledge of the trueth. And this I am the bolder to affirme, because I saw in our countrie in Anno 88. such bands of ho­nest men, so many, so well furnished so [Page 160]chearfull to fight for her M. and their Countrie, so resolute & valiant, so for­warde and vnfearfull: that it reioyced mine heart to thinke how fruitfull our ministerie had bene, in these her goldē dayes: & how happie & honourable her M. is, who hath by her godlie & Chri­stian gouernement breade & brought forth, nourished & broght vp, so many, so worthye, so godly Gentill-men and Yeomen; that of meere conscience and loue, so willinglie and resolutely could and woulde fight for her safetie & pre­seruation. So that if the Papistes would regarde no more but naturall reason (though they did forget the mightie hand of God, which hath continuallie fought for vs) they would quiet them­selues: & be thankful for her Maiesties great clemencie and patience toward them, & not once dare to broach such treacherous deuises: seing they are not able to stand before the mightie forces & resolute bands of her Maiesties most louing & faithfull subiects, true & vn­doubted Christians: which reioyce in her present gouernemēt, & desire that it may more and more be perfected af­ter Gods worde, and prosper to Gods [Page 161]glory. Alace then how should we feare, in whose heartes is fixed and grounded such perfect loue,We can not feare her, whome we loue perfect lie. that casteth out all feare? We appeale vnto the god of he­uen, who seeth all secretes, and com­mend our doings, sayings & writtings to the conscience of all good honest & wise harted christians: that if there be a false heart in any of vs, and not a faith­full loue and reuerence to her Maieste, from the verie bottome of our soule: that euery such man or woman, should be made an ensample and a reproach, & a byeword, for the terror of all wic­ked hipocrits & vnthankful miscreāts. But wee are not able to giue sufficient thanks to our good God: who hath he­therto, so mercifullie watched ouer vs, that hee hath not suffered anie such wretchednesse to sease vpon vs, or to preuaile ouer vs, to the dishonoure of his Ghospell, or iust discredit of our mi­nistrie and godly cause. His name bee glorified for euer, Amen.

A Minister being suspen­ded for omitting a cere­monie, made sute to a learned Arch-deacon, to speake for him to the Bishop of the diocesse, that he might be released and tolerated: alleadging for himselfe that their godly wisdome, (hee hoped) would consider, that the thing in their opinion being but a trifle (although to him it were a grieuous burden) they would not for it silence or displace a Minister of the Ghospell; which might doe greater good in the Church, then the obseruing of a trifling ceremonie: but if I be (said he) a disho­nest man, and liue not as becommeth a Minister of Christ, if I preach not [Page 162]sounde doctrine, if I doe not boeth in worde and example, teach the people obedience to God and her Maiestie, & maintaine all peace and quietnes in the place where I haue: then I craue no fauour. It was answered by the same learned Archdeacon, you may be bonus vir, but not bonus ciuis, that is, a good man, but not a good cietizen. It was replied a­gaine by y^e Minister, that if he could not proue he were a good Cietizen, thē he was not to open his mouth in his owne cause, therefore he said he would refer the matter to that issue. And thus hee pleaded for himself. Some lawes & sta­tutes of the cittie, are such as concerne the state,All statutes not a like necessarie. safetie & benefite of the com­mon wealth, and preserue the peace & welfare thereof: who so euer breaketh such lawes and will not bee reformed, may be said to be an euill Cittizen; be­cause of the hurt which commeth to the cietie by his deede. But there are some things which are enacted in a cit­tie for the profitte or pleasure of some priuate men, and some thinges which are but dependances, as for ornament or outward shew: which being taken away or broken, the common wealth [Page 164]receaueth no damage: as if we shoulde make an acte touching cappes, or for preseruing of phesants or partriges. If a man doe obserue the former order of lawes, which concerne the safetie and good of the common wealth, & breake the latter, shall he by & by, be an euill cietizen? then verilie there bee fewe Archdeacons or Bishoppes, which can be reputed good cietizens; who admitt vnpreaching Ministers into orders and cures; when as their ordination is that they should preach. If euerie one, that breaketh a penall statute; should by & by, be a rebell, and an euil subiect, then I pray you, whome would not the sta­tute for fish and the statutes for appar­ell, conuince to be wicked subiects and rebells to her Maiestie. And diuers o­ther statutes there be, as the act for ar­tillerie & matters of great importance, that might touch men of good place, if they were pressed vpon as we Mini­sters be: yet they are not at all reputed for euill subiectes. What should be the reason then, that seeing we breake not the law in any poynt domegable, ey­ther to the Church or cōmon wealth, we shuld be so heynouslie prosecuted [Page 165]and impeached,we breake the lawe in no point hurtfull to Church or common wealth. as rebelles and troub­lers of the state, more then other men? What good can the surplice, the crosse in baptisme, the reading of erroneous bookes, the giuing of symbolicall sig­nification to Matrimonie or confir­mation, or anye such like, doe to the Church or common vvealth? or vvhat harme if they were taken away? surelie none at all; But cleane contrarye. For the nearer we approach in our actions, to the rule of holy Scripture, the more vve please God: & the further vve de­part from euill or the appearance of e­uill, the more blessed is our estate vn­der the promised, & assured fauour & grace of almightie God. Therefore for as much as we breake the law, onely in that which can doe no good, but hurt to the Church or common wealth, if we doe them: which if they were altoge­ther takē away, would be more accep­table to God, and so more likelie of a further encrease of Gods mercies (for being contrariant to Gods word, they must needs offend God, & hinder ma­nie good things from vs) we can not be rightlye deemed euill citizens for not doeing of them. And seeing it is appa­rant [Page 165]that these things are an offence (& that iustlie) to manye of her Ma. good,To discou­rage wise & faithfull sub­iectes, dange­rous, & there­fore good to take away the offence. wise and faithfull subiects; and that it is verie hurtfull, to discontent & discou­rage the good and godly citizens: and that in long experience these thinges haue beene a great block of stumbling & matter of offence, how much would it bee beneficiall to the whole state, if they wer remoued, and Gods faithfull seruants, set at libertie from them? For we haue had sufficient proofe from the first shining & appearing of the Gho­spel in King Edwards dayes in this land; Queene Maries dayes in Franckford: & now in her M. raigne these 43. yeares, that the offence of these things by tract of time can not be blotted out: & that thereby manie a worthie preacher, hath beene imprisoned, silensed & de­priued, to the greate dishonour of al­mightie God, (whose seruants they were) and to the great damage of the Church and common wealth; which in this greate scarsitie of good and lear­ned Ministers, did much want their ser­uice: & therefore it must needs follow, that it would haue bene great benefite both to the Church & common wealth [Page 167]if their petitions had bene hard and a remedie prouided, that such ne­cessarie seruice had not bene withhol­den & kept back by these vnnecessarie ceremonies.

Manie bene­fites by the godly Mini­sters.Moreouer, beside that, it can not but offende God, to see his holie ser­uantes so lightlie regarded, and that e­uerie beggerlie trifle of mans deuise, should bee preferred before his holye commaundements. Experience shew­eth, that neither learning nor religion is of such estimatiō, as otherwise doubt­lesse it would haue bene, if these occa­sions of euill had not bene maintained. Also it is well knowne, that where such Ministers haue or doe dwell, how ma­ny thousands of people, haue bene in­structed and made verie faithfull sub­iectes in their heartes and conscience: what might this haue wrought, if by the troubles about ceremonies, such fruitfull teachers had not bene remoo­ued, discouraged & disgraced. Doubt­lesse, doubtlesse; there could not possi­blie haue bene so great encrease of Pa­pistes nor anie shew of that brauerie, which now they are growne vnto: if the happie course of diligent preaching [Page 168]and teaching, had not beene greatlie stopped by troubling of these men. For this I can avow, that no Papist, Athe­ist, or wicked man, hath any ioy, to liue where there is a good teacher: but that eather they are brought home by re­pentance, & become notable Christi­ans, or els they shifte from such places as men with soare eies doe fly the light of the bright shining sunne. For if in e­uerie parish there were a faithful prea­cher, teaching both publikelie the true iustifying faith of Christ, & repentance towards God: and also did euer and a­non make plaine demonstration of the Queenes Maiesties lawfull authoritie, and of the Popes most wicked and ab­hominable vsurpatiō, without all que­stiō, the chiefest enemies to our peace, and to her Maiesties safetie, would bee so diminished, dispersed & put downe, that wee coulde not heare of so many practises and wicked treacheries as we doe: and in euerie corner the people woulde cry out vpon them,Ministers ha­ted for doing good. bewray them, and scorne them. And this is the cause that the Papistes & Popish abe­toures, doe make so many grieuous ac­cusations against vs, and procure so [Page 169]many troublers; & all vnder colour of fauouring the Queenes proceedinges (whith they hate) that so the faith of Christ being but little hard of, and her Maiesties supremacie but little spoken of: both the glorie of Christ, and our Queenes honour might bee forgotten: and the deuill and Antichrist, steale in­to the hartes of her M. poore seduced people. I woulde it were considered, how little her Maiesties authoritie and the iustification of Christ, by a greate many hath bene taught these 17. or 18. yeares. Therefore by iust & plaine ex­perience I may boldlie say, that great benefit to the common wealth, & ma­nie good things for her Maiesties safe­tie, would come to pas by fauour shew­ed vnto these godly teachers, & faith­full Ministere of Iesus Christ. But be­cause perauenture some will say, that heerein I proudlie praise our selues & like Pharises despise others; I doe heere humblie desire that all men would but indifferently way; What hath ben our doeings, and the labours of our mini­strie and the fruite of the same: and (e­steeming vs as baselie as they can) doe only set before their eyes Gods glorie, [Page 170]the good of this Realme, and her Ma. happines:Diligent preaching, cause of verie great good. let them but consider, that where there is diligent preaching, how wise, how honest, how iust the people be; how dutifull to her Maiestie, & rea­die to all seruices, & how louing among them selues: then shall hee easilie con­clude, that if these ceremonies & sub­scription were abolished, or the Mini­sters not tyed to them nor troubled for them: what encrease there woule be of all faithfull labourers; how all godlines and vertue would florish among vs: & lastly, how happie, how quiet, how free from all danger, the estate would bee.

2. Leauing this therefore to the con­science of all honest men & good sub­iectes, who loue God & our most gra­cious Queene: I will now enter to speak a little of the great mischiefes and ma­nifold euills, which come by toleration or fauour shewed to the Papists. These euills come vnder two heades, either such as God afflicteth for bearing with or fauouring such persones:God will pu­nish fauourers of Papistes. or such as they them selues doe bringe alwayes with them. In the first kinde we are to consider, whether the religion of Po­perie, bee within the compasse of those [Page 171]things which God hateth. I finde in I­sraell two kinds of idolatrie: one in A­habs time, the worshppping of Baall. 1. King. 18.23. Which beateth against the first commaunde­ment, which saieth: thou shalt haue no other Gods but mee. Another brought in by Hieroboam the Sonne of Nebat, 1. King. 123 wherefore he is said to make Israell to sinne, this was the making of images to worshipe God by, as the two calues in Dan and Bethell, 28 and this beateth a­gainst the second commaundement, which saieth: thou shalt not make to thy self any grauen images. Of the for­mer kinde I woulde willinglie free the Papistes if they would not honour the Pope as God; to binde where God o­peneth, & to open where God shuteth,The Papista most grosse idolaters. giuing power to forgiue sins & to giue dispensation contrarie to Gods worde, dwelling in their hartes as if hee were God: if they did not worshippe the Sa­crament as verie God; and make the image of the Trinitie, turning the glo­rie of the incorruptible God into the image of a corruptible man: & if they did not ascribe to the Virgin Marie, to Peter & Paule that which is proper to God alone. But the latter kind is with­out [Page 172]out all expectation one and the same with the Papistes, for they haue images to worship God by; euen as Hieroboams calues,Exoe 32. and as the children of Israell in the Wildernes. Now if it be the voyce of God which saieth: Confounded bee all they that serue grauen images, Psal. 97.7. and that glorie in idoles: and againe: I am the Lord this is my name, my glorie will I not giue to another, neither my praise to grauen images. Esai. 42.8. And if hee haue commaunded to put to death, euerie man that intiseth to idolatrie, and to spare neither bro­ther,Deut. 13. Son, daughter, wife, nor the dea­rest friende: and if any cietie be founde guiltie of this crime to put all the inha­bitantes to the sweard, with their cat­tell, & vtterly to rase the same, and to make it in an heape for euer. If God set such a marke vpon Hieroboam, that hee did not only vtterly roote out his seed; but also made his name a reproach to all generations, as the author of Israels sinn. If the children of Israell, after they fell into this greate sinne of worshipping images, did neuer prosper, or be with­out ciuill or forren warrs, till they were vtterly made desolate: and if all the greatest plagues that euer Iudah had, [Page 173]came principallie by this sinne: then may wise men quicklie iudge, howe good it will be for England to tolerate Papists & Poperie: which hath not on­ly this most grieuous trespasse, but also innumerable more of moste horrible blasphemies (most intolerable) both a­gainst God and against his Christ, and also derogatorie to his holy spirit and testament. And this is so well knowne, to all the Queenes Christian subiectes, and especiallie to the learned sorte and holy Ministers of the Ghospell, that I neede not to dispute further of it. But if we looke vpon that which they bring with them: what is it?Papists bring most horrible euills. Euen the direct contradictorie learning vnto truth; o­uerthrowing all the religion, faith and order of Gods worship; & doth aban­don her Maiesties royalty & supreame dignitie: and such as will quickly bring low the verie state of the cōmon welth and ciuill power, & (as Maister Trauers hath verie faithfullie and plainly decla­red) all their religion,Answ. to the supplication to the Lords of the couns. in their seuerall branches, is euerie way an enemie, and a meanes to turne vp side downe, the whole state of the Queenes Maiesties most happie gouernement.

[Page 174] Moreouer it will bring great occa­sion of ciuill warre and bloodshed (a thing which her M. alwaies abhorred) which being once kindled & inflamed: it will trouble the wisest men in this Realme to quench suddainlie or ha­stelie. For it is well knowne, that there is an inueterate hatred betweene these two religions, and the opposition is im­possible to bee reconciled. How these two may dwell together in peace, let them iudge that dare put an adder in­to their bosomes, and pull not out the stinge, or that will place foxes among the tender vines, or woolues among sheepe. Yf you bid me cast mine eies v­pon Fraunce and the low Countries,Miserable ex­perience in Fraunce. I answer: that miserable experience she­weth in France, sufficient to terrifie vs from this counsell. How many thou­sands haue perished by the sweard, & by all kind of beastly butcherie, before they coulde haue any quiet, it woulde make a mans hart to bleede to read or to thinke. And if the verie we arines of ciuill warre, & spilling of mans blood, and the feare of rooting out their nati­on, and the speciall prouidence of God, for the case of his Church, had not [Page 175]wrought contrarie to reason and the nature of thinges, it could not haue so fallen out. And how long it will hold, no man can promise. But if God haue constrained the idolater to tolerate his Ghospell: shall that bee a president to the worshipper of God, to wincke at idolatrie, contrarie to his expres com­mandement. In the low Countries at the verie first, diuers cieties for their sa­fetie (as namely Antwerpe,)Hist. Belgic. A.E. Meteran, lib. 10.1581. were for­ced to banish the Popish Priestes, and to suspend the Masse, and there only to wincke at it where they could not ma­ster it. And being their quarrell of their priuiledges and liberties, and thereby many Papistes ioyning in the quarrell with them, they could not wade so fare as otherwise they woulde, till God by the preaching hath brought them to be of one religion and setled: as I haue ve­rie credible report, that all places vn­der the States are at this time of one professed religion: But now our state in England hath continued in one re­ligion (God bee therefore highlie prai­sed) full three & fortie yeares.Our state hath bene long setled in one religion. It would make a shrewde breach to tolerate a thing after so long time: when so many [Page 176]thousands be growne vp to be men of yeares, nourished in all their life long in one religion: it will bee daintie for them, to see the glorye of God disho­noured dailie before their eies. Yea I verilie thinke that many rude and idle fellowes, which neuer feared God, or cared for religion, wil be greedie to see such a new thing, and finding it to bee such apretie pageant, fit for reasonable men to laugh and to make a game of, they will doubtlesse bee playing with them: and these zealous and superstiti­ous idolaters can abide no disgrace, to their holie mishapen fooleries: And what will followe, euerie simple man may easily guesse. But imagine it were possible for men because of quietnesse to winck at it a while. Mark then what must needes bee the fruite and effect thereof: Namelie that the Seminarie and secular Priestes,The fruite of tolerating poperie. with their fained enemies the Iesuites (being quicklie reconciled) attending buselie vppon their haruest, will speedelie sounde out the depth of their strength, augment it and combine it most surelie. And when they haue fitted their longed prepara­tion, and safelie contriued their sacred [Page 177]coniuration: they will eftsoones open the porte to their roaring bull, and on a suddaine surprise boeth Prince and people, and turne all vp side downe. And then tell mee (by the example of the Guises in Fraunce, taking into their power the Queene Mother and her sonne,) what may be our hope, or ra­ther how many vnfpeakeable euills & calamities, are like to swallow vp the peace, wealth & ioy of our land: which by & with the Ghospell, we haue thus manie yeares enioyed, vnder her Ma. most happie and godly present gouer­nement. But now perhappes (as they say) they haue learned by long experi­ence, to reurence her Maiestie: and that it is not their way by treason and rebellion, by murder & inuasion, now they will be louing, peaceable & faith­full, if they be tolerated. Surely,No trust in Papistes. surely who seeth not? that if hauing so manie lawes against them, they haue labou­red so diligentlye to set vp the Popes kingdome: much more vvill they doe it if they haue libertie: and if vvhen all places vvatch ouer them, they dare venture as they haue done; much more [Page 278]vvill they presume when they haue op­portunitie. Did King Henrie the eight (of noble memorie) escape vvithout manifold traitors, though he maintai­ned onely Poperie, vvhen he did put downe no more but the Popes prima­cie? and did anie bridle themselues, but only because they founde them selues not able to make their partye good. Thinke you, that they, vvho haue per­secuted her royall person,Act. & mon. pag. 1056. & 1982. The Papistes enemies to her Maiestie from her cra­dle. from her cradle, seeking in her fathers time to disinherit her; and in her sisters dayes, not only imprisoned her, and tossed her to and fro, but also laboured not a lit­tle to take away her life: and euer since she came to y^• Crown, haue neuer cea­sed one way or other, & so many waies as possible could be deuised, and by all kinds and states of people, haue sought to depriue her M. of her royall Crowne and righteous Scepter: and haue gone about, with all malicious & monstrous imputations, in diuers sortes to bring her to vtter hatred and contempte a­mong all nations and countries: if now they seem to offer faire words and glo­rious promises; if now they seem to fall out, and one part offer them selues as [Page 179]friends to the state, and enemies each to other: think you (I say) that these be not Crocodili lachryma, flase alarmes, and as theeues sometyme doe fight one with another, till they may inclose the true man and take his purse. If an ene­mie after hee hath followed all hostile maner he can: labour by faire means to enter into friendly tearmes y^t, he might haue more easilie accesse, where be­fore he could not, doth euer anie storie shewe, that they are faithfull whome meere necessitie constraineth to runne vnto flatterie? By such meanes was the building of the Temple hindered in the time of Zerubbabell, Esra. 4. Neh. 4. and. 6 & such was the friendlines of Sanballat and Geshem vn­to that worthie Prince Nehemiah. Such was the Popes Legates practise at A­uenion, when the French Kinge had fought in vaine against it,Math. Paris, in the life of Hen 3. pag. 447. the plague and famine consumed his hoste, yea & his life, so that there was no hope by force to get it; then they pretended a parley of peace, and at length by swea­ring that he drew out the siege, for no cause but that he might seek the salua­tion of their soules: when the cittizens trusting his promise, vpon condition,The popish fidelitier. [Page 180]that he should come in all one with his Cleargie, and not giue their Towne to the French, opened the gates to let him in and his Prelates: he so came in that at his verie heeles the French soldiers rushed in, and contemning their oath, tooke the cittizens, bound them with bondes, spoiled the cittie, slew manie, and obtaining a subtill victorie, they brake down the Towers and walles,Cron. Carion. lib. 4. in the life of Hen 4. Albert Krants Saxon. lib. 5. cap. 7. & the cittie was committed to the keep­ing of the French. The like packing they vsed against the Emperour Henrie the 4. who hauing displeased the Pope for bestovving of Bishoprickes in his owne kingdome, being cited came to Rome; and vvhile there hee humbled him self in his appointed penance, pro­strating him selfe at the doores and en­try of the Temple; at home, by the con­spiracie of the Pope and Saxons, they raised vp another Emperour in his stead Rodolphus Duke of Sueuia: & when this vvoulde not preuaile, they neuer cease prosecuting of him, till they had made his ovvne sonne to depriue him of all Imperiall dignitie. In vvhich kind of doubling, that the Papistes are no changelings, it doth in these verie flat­terers [Page 181]at this time appeare verie plain­ly.In the 8. Gen. quodlib. Arti. 8. For in ansvvering whether it be ex­pedient in these daies to excommuni­cate Kings, and vvhether it be a godly act of those vvhich perswaded Pope Pius Bulls: Trust the pa­piste so long as he is fast bound. the summe of their ansvver is on­ly this: that because they haue felt the smart, therefore it is inconuenient in these vngodly and vnfortunate dayes: vvhich I take it can not haue anie but a treasonable meaning: namelie, that if they had Papists ynough at command, (as they had against King Iohn) & that they could make their party good, and God vvould suffer them: the Queene should knovv that vve Papists were as honest as Iesuites; that is to say, they flatter for necessitie, but if there vvere povver in their hand, vvee shall all see, vvhome they tooke for their Prince. And therefore William Watson vvriting these godly appeales of peace,Quodlib. pag. 342.343. wisheth himselfe burnt, heart, head, hands and all, if in his swiftest thought or vvorde falling out of his lippes, or letter of his pen, he should in all his glosing books, preiudice Saint Peters chaire, the sea Apostolike, &c. By vvhich & many o­ther things, in their Popish Seminarian [Page 182]libells and traiterous factions, it is to bee seene as cleare as the noone daye; that their is no trust to their words, and that the comparison made betweene them and our godlie Ministers (being the Queenes most loyall and obedient subiectes) is if two contrarie nations, as farre disagreeing in nature and qua­lities, as light vnto darknes, and treuth vnto falshoode. For vve the godly Mi­nisters, are tyed in doctirne and consci­ence to all subiection and obedience, euen to euill Magistrates, hovv much more are vve to be faithfull to our reli­gious,The Papistes professe fals­hood for ad­uantage. godly and Christian Queene Eli­zabeth. But they (the false harted Pa­pists) haue a Nonobstante, that although there be safe conduite made by an Em­peror, it must not stand, if they mislike it: they haue a maxime of the Deuills ovvne forging: Promise is not to bee kept with heretikes. They haue a Satanizing Pope, vvho can dispense, and discharge thē at all times, of all promises, oathes, allegeance and duties vvhat so euer, that they might trust them, which loue their owne destruction. The smart of vvhose falshoode diuers noble Empe­roures, Kinges & States being Papists, [Page 183]haue many times felt, & that for smal­ler matters then they haue against our Queene: and thinke wee that they wilbe more fauourable vnto her, (who hath by manye degrees exasperated thē much more) for the spoile of whose life they haue laboured verie eagerlie, they haue fought against God, they haue toyled them selues many yeares, deuised and contriued many a plotte, spent verie much cost and spilt excee­ding much blood. Harken what God saieth of them & to them: Can the black More change his skinne, Hier 13.23. or the Leopard his spottes; then may yee also doe good, which are accustomed to doe euill? And Salomon sai­eth:Prou. 26.24. Hee that hateth will counterfeit with his lippes, but in his hearte hee layeth vp deceit, though he speak fauour ablie, beleeue him not. If these men may bee equalized in ho­nestie and trust, to our godly and ap­prooued Ministers; I know not any fa­ble so foolish, anie lie so notorious, anie falshood so manifest; but that it may be esteemed, true, iust and full of equi­tie and iustice.

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 vnto 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 vpon 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 [Page 185]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 haue 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 vpon 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. [Page 186]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 haue 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: vnder 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 [Page 187]some other doe. If the loue 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; vvhich 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 giue y^e least cause; that any man should take occasion. I vvill me­dle vvith no mans person, onely 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 vs 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 vvhich 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 vvhich 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 [Page 189]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 giue 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 haue 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 vnto 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 y^e holy Scriptures, &c. And why are wee taught in the booke [Page 190]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 vs looke vpon the learned non-resident,Non-residēce sinne. & examine whether the absence of the Pastour from his flocke and negligence (as it is vsed among vs) 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 [Page 191]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 giue a straight accounts of all our workes, which we haue 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 vnto the sheapheards of I­sraell that feede them selues, shoulde not the sheapheardes feede the flockes? &c. Take heede vnto 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 [Page 192]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 vpon 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 haue 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 vnto you, and a ne­cessitie laid vpon, to feede those people which you haue vndertaken for your flock: consider whether you come not vnder that woe: which saieth, Woebec [Page 193]vnto me, if I preach not the Ghospell: 1. Cor. 9. [...]. And whether that bee not a generall iudg­ment reaching euen vnto you, which the Prophet denounceth: Cursed bee hee which doth the worke of the Lord negligentlie. Hier. 48.10. And say vnto your soules, whether you can auow vnto God, that you, Studie to shew your selues approoued vnto 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 vnto Peter, three times saying, If he loued him, he should feede his sheepe. Adde heere­vnto your promise made vnto 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, [Page 194]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 vs. 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 vpon vs, if they thought [Page 195]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 vnto 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 y^t, 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 [Page 196]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 vnto 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 vs 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 haue not seen. But by subscriptiō we allow such speech &c. For in the booke of orders the Bi­shop, without any authority from God [Page 197]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 euery such action is sinne. For we are commanded To speake [Page 198]the truth, Zach. 8.16. euery 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 haue 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 [Page 199]such nature. But in the booke of com­mon praier we destroy y^e same againe. When we giue such symbolicall signi­fication to the crosse in Baptisme, and affirme that by imposition of handes and prayer, men may haue strength and de­fence against all temptation to sinne: & that,In the rubrick before confir. In the exhor­tation before matrimonie. Matrimonie signifieth vnto vs, 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 vpon 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 vpon 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 [Page 200]feare of God, what euill they bring v­pon this land and the Church. If they haue not compassion vpon their bre­thren, but suffer the holie ones of God, which come neere vnto 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 vpon vs, 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 haue 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 haue such an vnpreaching Mi­nister vnder 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 [Page 201]calling him a good gentilman & a lear­ned diuine; and the non-resident doth giue 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 & haue no learning: the non-resident is made the more worshipfull; when hee can haue such to serue him, & croutch vn­to 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 vpon the other, their eyes are dazeled that they see no fur­ther [Page 202]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 & loue I haue 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 haue 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 [Page 203]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? Giue 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 haue they where­with, to discerne their teachers: there was ne­uer, neither errour so horrible, but the simple haue receaued it, no poyson so deadlie, but thē simple haue drunken it,) because all excuse [Page 202] [...] [Page 203] [...] [Page 204]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 haue 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 [Page 205]haue 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 vs, 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 haue so greate liuing for that purpose. They woulde rather con­uert it to the comfort of maimed soldi­ours and old Captaines, who haue ha­zarded their liues, & spent their estate, for the defence of their Prince and countrie. If the Bees doe not loue 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 [Page 206]if they doe not imploy their giftes to the vse, wherefore and of whome they haue their liuing and maintenaunce. Alas what am I the better, vpon great charges, to keep a great horse, and ne­uer to ride? to nourish manie seruantes and not to vse them, & to haue 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 giue 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 vnder 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 [Page 207]preaching sprinkle it abroade to the sweetning of Gods Church?

In the second vnder-setter wherein they builde vpon 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 euery 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 haue his Ministers prouided for, as it was in the law of Moses: but onely 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 vpon me! did the lawe or [Page 208]the Queene giue 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 vnto 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 haue 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 vpon 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 euery where & whether the Angell of Smyrna had not his proper charge at Smyrna, and that [Page 209]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 vnto 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 [Page 210]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 haue 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 haue the wages for that la­boure? What priuiledge hast thou to shew, why thou shouldest haue the li­uing, and another take the paines? if [Page 211]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 vpon euerie Minister; that if any soule perish for want of his admonition, his blood should be requi­red [Page 212]at his hand.Ezee. 33.7.8.

2 Let vs 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 haue 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, haue as little knowledge of God and of Christ, as Turkes and Pagans. One would not think it so: seeing they haue 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 haue bene in a Pa­rish of foure hundred communicants, and marueiling that my preaching was so little regarded, I tooke vpon 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 [Page 213]tenne in the hundred, to haue 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 haue bene twelue yeares, I haue euery yeare communed with such strangers as haue 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 haue found some that haue 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 vnder 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 haue asked the like of others, vvhich haue tooke the same paines as I did, and they haue affirmed to me the very same. Novv then, this being so, tell me [Page 214]I pray you: First for Atheisme, whether these be any better then Atheists which know not Christ. Such then being born bred and fostered vnder 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 haue 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 haue 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 haue 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 [Page 203]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 vs and count vs at the least as bad as they, yea and verie hypocrites and time-seruers, taking the ministrie vpon vs, for vvealth and pleasure, and not for the feare of God, or the loue of his [Page 204]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 vs.

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 vnto 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 vpon 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 haue bene augmen­ted by vere manie degrees: and the [Page 205]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 haue 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 loue 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 [Page 216]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 loue 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, (vvhich 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 onely 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 [Page 217]the Queene shall haue 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 vpon 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, haue 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 [Page 208]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 vnto vs, and admonished vs 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 vnto vs, and keep farre away his deserued wrath & displeasure from vs.

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 haue this their stumbling, when they see the bet­ter sort of Christians, so diuided. But [Page 209]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 vpon 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 vnto 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 [Page 208] [...] [Page 209] [...] [Page 220]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 vnto 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 [Page 221]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 vs 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 [Page 212]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,

AS a dogge runneth too the stone which is cast at him, or leapeth at the arrowe, which is shot on high,The people re­regard not their punish­mentes. and hath no wit to marke from whence it com­meth. So the most part of the people [Page 213]doe behold the troubles of our church, as if it pertayneth not to them: and make it as a stage-playe and common talke, delighting in the rehersing the faultes of the ministrie: and being void of that discretion, which pertaineth to good and wise Christians, they doe not knowe nor regard, that the smiting of the sheepheards is the scattering of the sheepe,Zach. 13.7. Heb. 13.17. and the more domage that be­falleth to the ministrie, the greater is the losse & punishment of the people. And as a druncken man perceaueth not when hee is stricken,Prou. 23.35. and hee that sleepeth in darknesse,1. Thes. 5.3.4. thinketh not that the theefe stealeth vppon him:Eph. 4.18.19. so men by ignorance and custome of sinne, are made past feeling, that they doe not consider when God by his plagues & punishmentes calleth them to repentance. Therefore God com­plaineth of his people,Esai. 9.13. that they turne not to him that smiteth, neither doe they seeke the Lord of hostes.

Little doe any thinke or waigh with them selues,Rom. 10▪ 2. Cor. 3. that the Ministers prea­ching the Ghospell, are the meanes or­dained of God, to bring men to salua­tion; hauing the ministrie of the spirit [Page 224]& of righteousnes;Math. 5. 1. Cor. 4.1. & therfore they are called the light of the world; the stew­ards of Gods secrets; the Ambassadors of Christ, to whome is committd the ministrie of reconciliation betweene God & man:2. Cor. 5. cap. 2.15. and so they are the sweet sauour of life vnto them which shall be saued. If then their mouthes bee stop­ped, their light ouer-cast, and by trou­blous contention, the free and prospe­rous course of their laboures hindred, diminished, or cut of: is not all this the greate hurt and spirituall plague of the people: who leese so great and so pro­per meanes which God hath ordained for mans saluation. If God shutt the heauens, that there be no raine, men can quickly espie that there is a plague. So is it great pittie that men see not, that in regard of our soules, the mini­strie is as necessarie as the raine: and therefore when the same is hindered or taken away, it is a verie great and damnable punishment. In so much as the holy spirit of God, calleth it by the name of a famine. And when the Mi­nisters doe not teach the people,Amos. 8.11. it is also said: The people perish for lack of know­ledge. Hoshea, 4.6. And if it might be truly said, that [Page 225]the children of Israell, committe a tres­passe in the excommunicate thing, when this was doone secretlie by one man called Achan:Ioshua. 7. and if for that one mans fault, the wrath of God was iustly kindled against all Israell, so that they could not stande before their enemies: Howe much more may we thinke,The sinne of one man may defile the whole land, that the sinnes of our land, haue caused the Lords wrath against vs, when we see so many of our worthie Fathers & godlie Ministers to be greatly smitten by this ciuill diuision?

When Iob lost his goodes by diuers meanes; his oxen taken by the Sabeans; Iob. 1. his sheepe burnt by fier from heauen; his camells caried away by the Chalde­ans, & his sonns and daughters slaine by the falling of an house: he cast his eyes vpon God, saying: The Lord giueth and the Lord taketh. So if we could haue seen the hand of God, and that thereby we had bene humbled, I verilie think, that this grieuous soare, had not runne so long, nor encreased so much as it hath. Sometime the counsell of the Lord by such a thing, is to trie the people,Deut, 13. whe­ther they loue God with all their harts:Ezech. 14. sometime when the people set vp idols [Page 216]in their hartes, God sendeth them false Prophets to deceaue them: and some­tyme there must bee heresies in the Church,1. Cor. 11.19. The true cau­ses of our Church trou­bles. that they which be approued, may be knowne. Therefore there is a further thing to bee looked into, then either the persons, or the things which hath happened in our Church. Who knoweth not how much blood of Gods Saintes was spilte in former ages, and how many houses were guilty of blood. And when did this land seriouslie and sincerelie humble it selfe, and by open repentance make reconciliation for the same? Nay rather, how many thou­sandes repined at the happie raigne of her Maiestie for the casting out of the idolatrous and superstitious worshipp of God, and for the establishing of the true seruice of his holy name, and the libertie of the preaching of the Gho­spell? And who were they that picked quarrelles, against the godlye lear­ned Ministers, and caused this diui­sion, but the ignorant and malicious Papist, Atheist, and Libertines? There­fore it is the iust iudgement of God, that as we doe but slightlie regard the sinnes of our fore-fathers, and contend [Page 217]mightelie for idolatrie and wickednes; and light being offered wee loue dark­nesse more then light: so God shoulde giue vs ouer to our owne foolishnes, by withholding his blessing and peace a­mong his Ministers. For the wicked Papistes and vngodly sinners, are glad and take pleasure in the troubles and reproaches of the ministrie. Therefore in them is fulfilled that which is writ­ten: As they regarded not to knowe God: so God gaue them ouer too a reprobate minde. Rom. 1.2 [...] ▪ And may it not be iustlie said, that be­cause we haue not bene more zealous in Gods cause, but haue made Maria­ges with Papistes and Atheistes, and done manye other thinges after the course of this worlde, shewing a verie cold loue vnto the Ghospell: the Pa­pistes and Atheistes haue bene made by this meanes a snare vnto vs, a whip vnto our sides, and thornes vnto our eies? And I assuredly beleeue, that had it not bene the wonderfull goodnesse and mercie of God to his poore afflict­ed Saintes, & his loue to his elect, and that hee woulde make his annointed hande-maide Elizabeth our Queene, a most gra [...]ious instrument of his salua­tion [Page 228]& glorie in the midst of his church and glorifie him selfe in, and by her, in the eies of all nations: we had felt more grieuous and palpable darknesse, and cruell bitternes, then wee haue done; & we had not now come halfe so farre in the knowledge and practise of his most blessed Ghospell: idolatrie and superstition shoulde not haue bene so well purged out of this lande, nor the pure doctrine of Christ soo rightlye taught. Therefore we must thinke that our sinnes and vnthankfulnesse is the cause of our wantes, and Gods righte­ous iudgementes haue brought these things to passe. Euen as it came of the Lord,1. King. 12. that Rehoboam followed the coū ­sell of the yong men, that for the sinnes of the people, & idolatrie in Salomons daies, the kingdome might be diuided. Giue me heere a spirituall eie, and be­hold with me,Looke vpon the Bishops with a spiritu­all eie. & sorrow vvith me, that the Lord our God for our sinnes, shuld so hold the eies of the reuerend fathers, on the one side, that although in their iudgement, they were perswaded, that the thinges they vrged their brethren vnto, were but verie trifles, and there­ [...]ore not worthie, that any one Parish [Page 219]shoulde bee so greatlye punished for them, as to leese their faithfull, learned and painfull Pastour; yet did not onlie enforce the ceremonies vpon them; but also (not considering the diffe­rence of good mens iudgements about such things) pressed vpon them to sub­scribe; and for not yeelding to their mindes, suspended, depriued, and im­prisoned their learned and godly bre­thren, and in the meane time preferred the triflyng ceremonies beefore the waightie worke of preaching. So that as Maister Calfill sayeth:Auns to the treatis. of [...]he crosse, artic. 5. The people of God be sometime oppressed with traditions and ce­remonies; and for outward solemnities the in­warde true seruice of God is neglected. Let the spirituall eie iudge (I say,) whether it was not a merueilous iudgement of God, that they coulde not see all this this while any one thing amisse, no, not so much as the vnlearned ministrie, or non-residencie: but defende all, and maintaine all, to the vtmost. And al­though they had euerie Parliament, complaintes of all the Realme, & hum­ble supplications diuers times made vnto them by their brethren, and so many yeares experience of the incon­ueniencie [Page 220](if not of the vnlawfulnesse) of these things; that neither the peace of the Church, nor the pittie of the congregations, nor the loue of so many learned and godlye brethren, coulde moue them: but that euen nowe fortie three yeare, they holde out not refor­ming any one point. On the other side let the spirituall man iudge,Looke vpon the Ministers with a spiritu­all eie. what a iudgement of God it was, vppon the godlie Ministers, that they so fearcelie with so hard and bitter termes, in their first admonitions, and in manie phra­ses of their apologeticall writtings, did incense and moue vnto wrath the reue­rend Fathers; that they esteemed them as wayward, froward and peeuish per­sones, ioynt enimies (of the Church) with Papistes: and that when that most wicked and blasphemous libeller Mar­tin, did most scornfullie abuse manye worthie persons, and thrust in him selfe by an vngodlie insinuation: that there was no publike instrument on our side (so farre as euer I could heare) to shew our dislike but that both sides did wink and suffer most filthie and lewd calum­niations and slaunders. O how were our eies blinded that we saw not howe [Page 221]vncomelie these thinges were for vs, and what offence these thinges might be to Papistes, Atheistes, and all wicked enemies of the Ghospell. Let the spiri­tuall eye heere iudge, that God hath blinded vs exceedinglie, that we could not containe, till the strife did reach, euen almost to the spilling of innocent blood. And had not God of a singular mercie, taken away some persones, in the ruffe of their pride; and had not her Maiestie by the speciall blessing of God, with a most wise and religious care, moderate the extreemitie: I can not tell, how manie of vs, by this time, had lost our liues, in giuing testimonie to the gouernement and Kingdome of Christ: as our breethren in tymes past did vnto his sacrifice and Priest­hood.

And yet is there a more chari [...]able consideration of the reuerend Bishops and godly Ministers contention.A charitable considerati­on of the Bi­shoppes and Ministers do­ings. First the reuerend Fathers might bee indu­ced to thinke howe greatlye wee are bound to God and to her Maiestie, that we had obtained so much as wee haue, and so greate and excellent libertie in Christ: whereof our fore-fathers would [Page 222]haue counted them selues happie, if they coulde haue come neere vnto it. And the state being setled, they might thinke it was wisdome and behoofull to maintaine all, least they shoulde of­fende her Maiestie and the state: and iudge it better to leese some few Mini­sters, then to fall into greater inconue­niencie. And being them selues per­swaded that there was no impious thing, they might suppose it their duty and a godlie policie, by Subscription to bring all men to conformity. And when they had some hard and bitter wordes in the admonitions, they might deeme the Ministers not so wise, nor so godly, as they pretended: and hauing beene enueighed by continuall complaintes, and suggestions of wicked Papists and Atheistes, they might conceaue an ill opinion of their breethren, and so bee forestalled in iudgement. And lastlie, being prouoked by wicked Martin, they might conclude their cause to be abso­lutelie good, for so much as they were persued by vnlawfull & wicked means and so by a verie stronge seeming co­lour of God, they might easilie fall into a selfe weening, and despise their good [Page 223]and godlie brethren. So on the other side the godlie Ministers, no doubt ha­uing the testimony of their conscience, that the thinges they stoode against, were worthie to be reformed: and that for no other cause but meere consci­ence, they refused to obserue the cere­monies: & when they had diuers yeares kept themselues close & silēt, to be no­thing regarded, nor pittied, but pressed so earnestly to subscribe & allow against Gods word, all maner of things, and as they thought a great deale more then the law did require. Then to bee sus­pended, depriued, imprisoned, and di­uers waies in tearmes most vncharita­blie prouoked, they might gesse that these reuerend Fathers were not Gods Bishops, and in their anger they might suppose it lawfull, to entertaine them with such sharpe and bitter tearmes, as in the admonitions & other writtinges perauenture is to bee founde. And as concerning Martin, it may be at the first they were amased, to thinke what it should meane, that God had stirred vp such a thinge to disgrace them which stood against the good proceedings of the Ghospell, & the kingdome of Christ [Page 224]they could not tell whether it were in their part to medle in that matter; and seeing and feeling the hotte pursuite of that time, to ly heauie vpon them, they might easilie forgett something, that had beene necessarie for them to haue preuented. And for them both, I hope, I may trulie say, that if there were not some secret matter (which God know­eth and not I) if there were some man of authoritie and reuerence,The Bishopps and Ministers may be re­conciled. who could lay his hande vpon them both, they might verie well bee reconciled. For both the reuerende Fathers for their part, haue and doe beare with many of the godlie Ministers, and the Ministers for their parts doe vse all reuerence & good cariage toward them. Onelie the cause of ceremonies and discipline is reserued on both sides, and standeth vnder further tryall. Therefore in my iudgement, the whole and principall fault is not to be laide vpon the one or the other: but that if the people of this lande, who by this meanes were verie greatlie punished, haue humbled them selues to God by praier, fasting, and a­mendement of life, and thankfully em­braced, and carefully practised the holy [Page 225]Ghospell: no doubt God would soone haue eased all this griefe, and quicklie found out a sweet remedy of brotherly reconciliation.

But if I may speak according to ho­lie Scripture, I thinke it an exceeding mercie of God, that he hath suffered vs to haue so many good Preachers and so many daies of the Ghospell, as wee haue. For if we looke vpon the people, wee shall see the grounde of all these thinges. How little haue they esteemed the godlie and learned Ministers! How content they be with simple and igno­rant men! How hardly are they drawn to pay duties, which law hath appoin­ted. How many quarrells they pick a­gainst painful Ministers: and how little reuerence they giue to any that are faithfull! How they follow their coue­tousnes and pleasures! How they fil all sortes of Courtes with brawles, foolish and wilfull strifes and sutes & demures in law, with murders, whoordomes, dronkennes, & all disorder. For braue buildinges, costlie apparell, and dainty dyet, they haue great plentie: but eue­rie little thing which is bestowed vpon the Church, is thought to much: nay, I [Page 226]woulde they did not vse deuises, to di­minish the liuinges of the Church, and to oppresse poore men, when they en­ter into their charges. If the Lord ha­uing placed his worde among vs, be­holding their little thankfulnes to him selfe, and greate vnkindnes to his ser­uantes. If hee looking for fruite at their hands, find nothing but a leaper soare. If he finde that they bee in friendshipe with Papistes and Atheistes for world­ly wealth: and giue more countenance to dronkards and whoormaisters, then to the frithfull Ministers of Christ: what man iudgeing with a spirituall eie ac­cording to the holy Scripture, can o­therwise deeme, but that God hath laid these thinges iustlye vpon vs for our sinnes, and for the vngratefulnes of the people. So that I may boldly say, that although wee haue seene great tentati­ons, and God hath outwardlie shaken his rod, in the heauens by blasing stars and tempestes, windes and vnseasona­ble weather; in the earth by earthquaks and greate dearth; in our bodies with pestilence and manie strange sicknes­ses. And beside all this the enemies a­broade hath offered to inuade vs. We [Page 227]haue sent out thousandes and there hath come home but hundredes; wee haue had almost continuall stirre in Ireland: yea we haue had the sweard of sedition displaying it self in our streets, and sometime rebellion; and now the Papistes lifting vp their beardes to out face vs: and yet our swearing, lying dronkennes, vsurie, oppression and whoordomes are without measure: may it not be saide that yet these fortie three yeares, the Lord hath not giuen vs, an heart to perceaue, and eies to see and eares to heare vnto this day. May wee not looke euerie daye to haue it worse, if we continue thus in our wic­kednesse, without true repentance? O that it woulde please God, to open our eies, that euen now at the length, euen in this day, we could know the things, which belong vnto our peace!A prayer for concord and confor­mitie to the Ghospell. Seeing then wee are thus wrapped and intan­gled in the nett of Gods heauie iudge­ments, I doe therefore humblie praye and desire hartely almightie God, that hee woulde conuert vs vnto him selfe boeth Ministers & people: and that we the Ministers of the word, would seri­ouslie remember that we are brethren: [Page 228]and howsoeuer we differ in iudgement we woulde be carefull that nothing be done among vs, thorowe contention and vaine glorie, or desire of prehemi­nence, for reuenge of a malicious fro­ward or vvayward minde: but that in meeknes of mind, euerie man esteeme other better then him selfe: that where vnto we are come, we may proceede by one rule, minding one thing, for­bearing one an other, and forgiuinge one an other, euen as hee forgaue vs. And that the reuerende Fathers and learned Prelates for their part, follow­ing the example of our greate Father Abraham, vvould rather yeelde their right, then that there shoulde be conti­nued such ciuill dissension, so pernici­ous to the Church & common wealth, and that the godlie Ministers would be verie carefull to giue no offence, by word or deede, which iustly might pro­uoke their displeasure against them, and that they woulde ioyne louinglie together in the careful feeding of Gods people. And that he would encline the peoples hearte to consider that these thinges are Gods heauie correctiones: and by true humiliation and prayer in­stantlie [Page 229]to God; for the forgiuenesse of our sinnes; for the prosperitie and long life of her Maiestie; for vnitie and en­crease of the faithfull Ministers; for the aduancement of the Ghospell; for the spirit of holie and godlie wisedome in the whole state; and for Gods protecti­on against all our enemies, both bode­lie and ghostelie: And by there cheare­full obedience to God, and thankfull declaration of their loue vnto their Prince, and dutifull practise of iustice, equitie, truth, mercie and concord, one with an other: shewe themselues, the true and faithfull professors of Christes most blessed Ghospell. Not sufferinge themselues to be carried away with the loue of this world; but to labour chiefly for those thinges which concerne the kingdome of God. That so his gracious goodnes and holie fauour may alwaie shine vpon vs; his mightie arme be our defence; his holy spirit our guid and di­rectour; his blessed Sonne, our Lord & Sauiour; his couenant of grace be esta­blished and confirmed toward vs and our children for euer and e­uer, Amen.

The Lords name be praised.