A Consideration of the Depriued and Silenced Ministers Arguments, for their Restitution to the vse and libertie of their Ministerie; Exhibited in their late Supplication, vnto the Honorable States assembled in this present Parliament.
By Gabriel Powel.
Let there be no strife, I pray thee, betweene thee and me, for we are Bretheren.
AT LONDON Printed by G. Eld, for Thomas Adams. 1606.
To the Right Honorable, the Lords Spirituall and Temporall, the Knights, Cittizens and Burgesses of the high Court of Parliament.
WHereas the Solon, or rather the Salomon of this age and Monarchie, our most gracious and peerelesse Soueraigne, hath according vnto his singular wisdome and sinceritie of heart, by all good means, laboured the Reformation, as of all his Subiects in generall, which refuse to serue GOD with vs, in such holy exercises of Religion, as are already established amongst vs, so especially of such our Brethren in the Ministerie, as emulating forraine Noveltie, refuse to conforme themselues vnto the ancient approued discipline and ceremonies of our Church: whom therefore his Highnesse sought the more earnestlie to reclaime, (as he loued them dearliest) by some correction of their obstinacie, by Silence and Deprivation, according to the laudable custome and sanctions of the Ecclesiasticall Courts in this behalfe.
Now (Right Reuerend and Honorable) there are which greatly complaine of this moderate Severitie, and both vnfitly and vndutifully terme it by the most hatefull and odious names of Oppression and Crueltie; which they do as well in their private talke, in their publike Sermons and [Page]writings, as also in a late Supplicatorie Pamphlet directed vnto your graue Wisdomes, wherin the Auctor is not affraide to perswade and prouoke your Honourable Court (these are his owne words) to intercede with his Maiestie, that he would compell the Reverend Prelates of this Church, to surcease their rigorous and cruell dealing, who haue soberly and temperately carried themselues in the execution of such Decrees and Sentences vpon them, as their obstinate Superstition had worthily made them subiect vnto. By which boldnesse he taketh occasion so to complaine and crie out, as if the Gospell of CHRIST IESVS were banished out of this Kingdome, GODS worship prophanely adulterated, and our whole Ministerie strangely corrupted, to the eternall perdition and destruction of many thousand Soules. Which grieuous complainte, seeing it cannot be vnknowne to any that liue within these Dominions, to be vtterly vniust & vntrue, I can but wonder with what face he could once dare to present it to the most Reuerend Senate of your most Honorable and iudicious Court. For howsoeuer hee might perswade himselfe, that some preiudicate persons would affect his cause, and embrace his accusations; yet could he never have the least hope, so to abuse your Wisdomes, who of your owne knowledge are able to convince him of malepert Sycophancie, and manifest vntruth. Notwithstanding all which, this Auctor fearing no rebuke or shame for his vnconscionable dealing (as speaking from Cimmerian darkenesse [Page]by concealing his name) is enboldened to offer it even vnto your Honors, to prouoke you to become suppliants and Su [...]ters vnto his excellent Maiesty in behalfe of their cause, or else (at lēgth) to Determine of it your selues, before you dissolue your meeting.
This Discourse (such as it is) I was commanded (by some in auctoritie) to peruse, & briefly to refute, which I confesse at first I was very vnwilling to take vpon me; notwithstanding, I saw the great aduantage I should haue of my Bretherē, in the defence and maintenance of a most iust and holy Quarell. For (besides that I was exceeding loath to intermedle in these domesticall Controuersies, and indeed as Abram said vnto Lot; (Gen. 13.8.) Why should there be strife betweene them and vs, for we are Brethren?) I saw many excellent witts sit quietly at their studies, being better furnished and more able to deale in these cases then my selfe, who come so farre behinde them in all sufficiencie for this purposse. And specially, waighing my owne weaknesse, I iustly feared to practise this kinde of pleading in so high a Court, and before such Iudges, whose wisedomes can so easily discerne any which come before them. But on the other side, when I had throughly weighed the equitie of the Cause, the quality of my Vocation, the necessitie of the Church, and the dutie of obeying the Auctoritie, whereby I haue beene enioyned this taske, I presently resolued with my selfe, to stand in the gap and breach betweene our Bretheren and vs, and according to my poore abilitie, [Page 4]abilitie, to performe a seruice so iust, holy, dutifull and necessarie; albeit I knew my Brethrens affections to be somewhat vnkinde, and their pens foule and shamelesse. But seeing it lieth not in our power to make them modest and peaceable, and that we are called to serue God and his Church, which we are bound to do in good and euill report, in honour and dishonour, in wealth & wo, in life and death, I willingly forgiue them any iniurie that may be done vnto me for this cause, and pray our Heauenly Father, that of his infinite mercie and loue in Iesus Christ, he will not impute it vnto them.
So being satisfied of all scruples concerning this matter, and knowing no sufficient cause to the contrary, or other impediment to stay my course, I haue not withdrawne my selfe, no not for the estimation and reuerence I must needs haue of the grave iudgement of your Honours, which I saw I could not escape, but haue deemed this Defence to be my most bounden dutie to almighty God, to his excellent Maiestie, to your honourable Court, and to this whole Church & State. Wherefore I haue presumed by your Honourable leaue and fauour, to maintaine against this Plaintiffe, to my small power, the glory of God, in the iust defence of his Church, and the honour of the reuerend Prelates in their most lawfull proceedings, against such, as by their schisme and faction, disturbe the quietnesse both of our Church and common-weale.
Thus having in all submission and humilitie, [Page]rendred some reason of this my doing vnto your high and Honorable Court, I come now to ioine issue with my Antagonist, not doubting but that your Honors, according vnto your rare Wisedome and speciall loue vnto Iustice, as you do in all other Causes depending among brethren, so in this, will giue equall hearing vnto both parties, and (without partiality and preiudicate affection) will iudge righteous Iudgment, that is, simplie & absolutely according vnto the trueth.
The Title of the Supplication.
❧ Certaine Arguments to perswade and prouoke the most honorable and high court of Parliament now assembled, and also all other in any high authority, or in any grace, and credit with them that are in high authority, to promote and aduance the sincere Ministery of the Gospell; as also Zealously to speake for the Ministers thereof now Degraded, Deprived, Silenced, or Admonished, or afterward like to be called into question, for Subscription, Ceremonies, strict observation of the booke of common prayer, or for other conformity.
Them that honor me I will honor: and they that despise me, shall be despised.
He that is not with me, is against me: and he that gathereth not with me, scattereth.
Therefore,
Watch yee: stand fast in the faith; quit you like men, and be strong.
To the ChristianWhat here is pretended to the Reader in generall, is indeed specially intended and directed vnto the Parliament: as appeareth towards the latter end of this first Paragraph. Reader, Honorable, Worshipfull. &c.
TOuching these arguments following, my humble petition to theThis pretence vnto the Christian Reader, is because they wold not seeme to be petitioners vnto the Parliament. Christian reader (of whatsoeuer sort and condition) is this, that they may not be taken as proceeding from one suspecting any religious Noble man or Gentleman of the Parliament house, but rather from one as with all thanks to God, acknowledging the godly forwardnesse of many in both houses, so also earnestly desiring to quicken the zeale of the best, and to provoke all other, to take the cause heere handled to heart, not onely as the cause of poore distressed men, but as the cause of God; yea to accompt it also theThe Suppliants make the profession of the Gospell & all Religion, to consist in refusing cap, surplice, crosse, &c Great crie little wooll. maine cause of the whole land, of your selues and all your posteritie, and therefore to preferre the same (according to the dayly most godly prayer of your selues, in your house of Parliament) before al other causes whatsoeuer, either concerning any particular persons, or the whole common wealth.
Whereas I haue perswaded them to whom I haue directed these reasons, to vse all meanes they may for the doing of any good; I desire that my wordes may not be vncharitablie construed, of any other meanes then such, as are sutable to the cause, viz. of good honest, lawfull, peaceable and agreeable to euery mans calling. The like charitable construction I craue of any other wordes, which some perhaps may maliciously wrest against my selfe and the cause.
Whereas also some may seeme to pretend feare of his most excellent MaiestiesAs if his Maiesty wold be displeased, if any promoted a religious or honest cause. A malepert & presumptuous (if not disloyal) Censure. displeasure to hinder [Page 7]their zeale and courage, such I intreat to consider, how dishonourable (if not disloyall) it is in good causes to feare the displeasure of a Prince, who besides his most Christian education from his infancy, hathI know not whereto all his whole paragraph tenddeth if the Suppliants deeme not his Maiesty to haue forsaken his first loue and to haue reuolted from Religion, at least in shevv for a time. long time publikly giuen so many worthy testimonies of his piety and godlinesse. Loue thinketh no evill of any, much lesse of such a Christian Prince. It beleeueth all, and hopeth all of euery brother, much more of a religious King. It is the glory of a King not only to finde out the secrets of other, but also sometime to conceale his own. Therfore it is not meete by presēt words or deedes, (whereof sometime there may bee a deepe reason) alwaies to iudge of the mind. Iehu pretended one thing (when he proclaimed a sacrifice for Baal) but hee intended another: Ioseph a long time dealt roughly (both in word and deede) with his brethren yet in the end he shewed himselfe most louing and kinde vnto them. Our Sauiour (for the triall of the woman of Canaan) seemed a long time to repel her sute, for her daughter, first by silence, 2. by a sharpe reprehension of his disciples, petitioning in her behalfe: and 3. by a more sharp answer to her selfe. At the last notwithstanding, he did most graciously open the treasures of his rich compassion towards her, and sent her away with aboundant comfort. Constantius the Father of Constantine the Great (as Eusebius reporteth, lib. 1. de vita Constantini, cap. 11.) at his first entrance into the Empire, made solemne proclamation, that all which A malicious vncharitable, & vnchristian allegation, to be applied vnto the whole state (that loyally obey his Maiesty) especially his Nobles, and Seruants. See the Answer. serued him in his court, should either worship Devills, (after the manner of the Heathen) or giue ouer their places of dignity and honour, and so to be banished from his court. [Page 8] But by this meanes when he had tryed them that were faithfull, then (to the farre greater honour of his Princely wisedome and piety, than if he had plainely and simply at the first professed the Christian religion) He disgraced those that had so reuolted from God, and rebuked them with a most Princely and religious rebuke, saying, That they were Traytors to GOD, and vnworthy the seruice of an Emperour. For how (quoth he) can they keepe faith vnuiolate towards the Emperour, which are manifestly conuinced to be vnfaithfull to the most excellent and mighty God.
On the contrarie, those that for conscience had forsakē their places, and giuen ouer their honors, he most highly graced, as those that would be faithfull to the Emperour, because they had beene so vnto God: yea, he pronounced them worthy to be reckoned among the chiefe and principall friends of the Emperour, and to be worthily much more esteemed then Treasuryes full of great riches. Therefore also he preferred some of them to speciall attendance vpon his owne person, and other some hee aduanced to the chiefe gouernement of the Empire vnder himselfe.
I leaue the For if they had particularly applyed these things, their malice had bin the more manifest application of these things. Onely I wish such consideration of them, that men may not bee rash (vpon any supposed apparences) to iudge Christian Princes, especially who in former times haue many wayes testified their sincere religion: yea I wish lesse censuring No bolder and securer censurers of al sorts and degrees of men vnder the cope of heauen, then these singular and selfe conceipted Refractaries. of them, and more earnest praying for them in secret, before him that seeeth in secret and hath promised to reward openly: yea as Dauid [Page 9]blessed the Lord God of Israell, and the counsell of Abigail, and Abigail her selfe, for keeping him from sheading innocent blood, 1. Sam. 25.32. &c. so (to omit what How prodigall they are of the Kings thankes! thankes you may haue from his excellent Maiesty) who also knoweth, how euen they, that for the present do most resist the matters hereafter pleaded for, will in the end blesse God and your counsell, and your selues, for staying them from their proceeding in their hard courses against An euident slander of the State: as if notorious & manifest Schisme were the Ministery of the Gospell. the ministery of the Gospell, and the saluation of the people depending thereupon?
Finally, albeit I could haue added many other arguments to these that I haue here written for the further whetting of the zeale of those to whom these causes principally appertaine yet seeing these doe arise to such a Is a triobolar Pamphlet such a huge quantity or volume? It might seeme the pen-man of this Supplication was the worthy Author of many of the late two leand Libels. quantity: I thought it best to spare the further paynes of my selfe, and of the reader: hoping that these which I haue written shall be sufficient so to kindle the zeale of them that loue the Lord Iesus and his trueth, that they shalbe so full of matter (as Such presumptuous & selfe conceipted Elibues are these malcontent Ministers, who take vpon them to instruct such as be wiser then themselues. Vide Gregorin hunc locum. Elihu speaketh of himselfe) Iob. 32.19. that their spirit within them, shall compell them, and that their bellies shall be as the wine which hath no vent, and like the new bottels that burst, that so they may speake to take breath, and open their lips, for answer of them (if any such do shew themelues) that do oppugne, or shall oppugne the sincere ministery of the Gospell. In which hope I commend them to God, and to the word of his Grace.
A Consideration of the Preface.
IN the Preface, by way of Anticipation, the Authors of this Supplication labour to expresse their meaning more plainely, and to cleare some wordes and phrases, which otherwise might seeme subiect to missinterpretation, and (as they speake) to vncharitable construction: which cautelous dealing verily is most necessarie in this carping age, wherein the common Aduersarie, to couer his own shame for his rebellious and traiterous Positions and Practises, lieth houering in the winde, ready to catch at any thing that may aduantage himselfe, and preiudice our cause.
And surely for my own part, I am so farre from taking any exception against my Brethren in this kinde,Of the obedience of Precisians towards their Prince. that I verily thinke, that all wee professing the Gospell within this kingdome of England, howsoeuer some haue folishly made a breach & diuision amongst vs, about Crosse, Surplice, &c. doe as hartily and faithfully loue, & as dutifully affect and imbrace our Prince or King (yea of whatsoeuer Religion) and are as ready and willing to defend his Person and Honour against all aduersarie power or treacherous attempt whatsoeuer, as any other people or nation vnder the sunne.
Wherefore, as I cannot allow the opinion of such as giue out, that these our factious Brethren, are as dangerous enemies vnto the State, as the Papistes, those Antichristian and bloody Traytours, [Page 11]that neuer are faithfull vnto any, but vnto the Pope and the Diuell: So I cannot but worthily commend that memorable apothegme of that reuerend and learned Prelate Doctor Elmer of happy memory, sometimes L. Byshop of London, who when this question was debated in his hearing, grauely answered. If I were in the company but of one Papist, I might iustly feare the losse of my life, but being amongst ten thousand Precisians well might I be affrayde of my Byshoprike, but neuer of my throate. And againe,An Apothegme of Bishop Elmer, The one would cut my coate, and the other my throate.
Neither doe I speake this, absolutely to free such as be Refractarie among vs, from all disobedience vnto Magistrates, but onely from suspicion of Treason and Rebellion. For otherwise it cannot be denied,That Precisians are Schismaticall and turbulent. but that presumptuously and wilfully they contend with the Magistrate, impugning his authoritie in things indifferent, and soueraigntie in Ecclesiastical causes (though not in the same sense and degree as the Papistes do) and also that they make a faction and manifest Schisme in the Church of GOD: which all of them do for carnall respectes:And why some because they knowe not otherwise howe to be maintayned but by depending vpon that faction, some to gratifie their Benefactors and Patrons, and to please their Friends, some for discontentment and want of preferment, some for giddinesse of innouation, some for pride of heart and self-loue, some for hatred of order and restraint of their libertie, some still to retaine the opinion of constancy [Page 12]in perseuering singular, and others of mere ignorance. which yet is wilful and affected, seeing they will not learne the State of the Controuersie which they are bound to know, and therefore cannot be excused.
But two things specially may be iustly censured and taxed in this Preface: whereof the first is, that herein they haue quite altered the state of the question in controuersie, betweene vs: which surely argueth a desperate diffidence to preuaile in their suite, by declining the [...], or speciall matter of difference: For, whereas it is confessed by themselues, aswell in the very Title, as afterwards in the Booke it selfe Arg. 16. & Arg. 18. that the whole controuersie betweene vs is, but about Subscription, Ceremonies, the strict obseruation of the booke of Commen Prayer, and other Conformitie vnto the Discipline and order of our Church (for this I take to bee their meaning) which are but matters of indifferency and of smal moment in themselues: Now they seeme to accompt it, forsooth, the Cause of GOD, the Ministerie of the Gospell, the saluation of the people, the maine cause of the land, of all the States of this kingdome and all their posteritie; and such a cause, as is to be preferred before al other causes whatsoeuer, either cō cerning any particular persons, or the whole Cōmonwealth: as if all Religion and Pietie depended vpon refusing of Crosse & Surplice, and such other accidentall circumstances.
The Latter is, that they boldly, presumptuously and vndutifully censure his Maiestie, for coldenesse in Religion, in relinquishing his former [Page 13]profession, or at least for deepe dissembling in seeming to pretend one thing, & to intend another: as if he had bin trained vp & taught in the Iesuits schooles, to Equivocate: (which fault, would God, some of their factiō & followers did so little practise, as his Highnes abhors it.) Whereas his Highnesse religious heart is euidently and easily discerned, to be fully seasoned with true pietie and devotion, aswell by his present sincere profession of the Gospell, and vnfained loue vnto the Ministers thereof, as also by daily effects of saith and a good conscience, which as sweete smelling fruites do liuely demonstrate the goodnesse and excellencie of the tree. But I referre the farther consideration of this point vnto your graue wisedomes: onely it suffiseth me to haue detected the license of their raving pens, the restraint of which furie, specially belongeth vnto your Honourable & iudicious Court. Which (questionles) your Honours will the rather performe, considering what an vnchristian conceipt they haue aswell of your Honourable Assemblie, as also of all other his Maiesties louing Subiects and Seruants, who loyally obey him & serue the Lord of Hostes, according vnto the Religion established; as is manifest by their instance and allegation of that example of the Emperour Constantius his Nobles, who became Idolaters and Atheists, to curry fauour with the Emperour: as also because afterwards, in the 8. Argument, they boldly censure your Honours, as not regarding the Church, nor the cause of God, faining moreouer, how GOD and his sonne [Page 14]CHRIST IESVS stand, as it were, at your Parliament House dore knocking, and crauing to be let in, insinuating thereby, that GOD is not President of your honorable Assemblie, and that all your godly and Religious Acts haue beene hetherto decreed and concluded, I know not by what spirit. Now let vs examine their Arguments.
Certaine Arguments to prouoke this present high Court of Parliament to zeale, for the Ministers now silenced.
ANSWER.
THe maine Proposition of this Supplication is this, All the Nobles and States assembled in the present Court of Parliament, are bound, zealously to speake for the Ministers now degraded, depriued, silenced, or admonished, or afterward like to be called into question, for Subscription, Ceremonies, strict obseruation of the Booke of Cōmon Praier, or for other Conformity. This Propositiō being laid down almost in so many words, both in the generall title of the Booke, and also in the 16. & 18. Arg. the Suppliants labour to proue by XIIX. sundrie Reasons, all which, albeit they be Common Arguments (excepting one or two) and may be vrged for Poperie, or any other Heresie what soeuer, which the learned know to be an intolerable fault in a Scholler, & were a sufficient answer vnto them all; yet we will examine thē seuerally.
I. ARGVMENT.
FOr the ground of all that followeth (toThat is but iustly omitted that can make nothing to the purpose. omit without long discourse that principall point that the [Page 15]Gospell is the power of God vnto salvation (as that which I hope is doubted of none:) It is to be considered that the Ministers in particular aboue mentioned, are theSo be others also, which (I hope) the Suppliants will not deny. Ministers of Christ, sent by God, and ingrace & favor with God. This isThey might haue spared labour in prouing what we never denied. And yet their proofes are such, that they proue not their intent. euident. 1. Palpable ignorance. Many lay-men are 1. hated of the world. 2. lead an vnblamable life. and 3. haue sufficient gifts. Ergo, They are Ministers of Christ, sent by God, &c. Inconsequent. Absurd. By the hatred of all sorts of the wicked and vngodly men, Papists, Atheists, & Carnall Gospellers, in speciall manner against them. If yee were of the world (saith our Sauiour,) the world would loue his owne, but because yee are not of the world, but I haue chosen you out of the world, therefore the world hateth you. Ioh. 15.19. 2. By their vnblameable lifeThey haue ill neighbours that cōmend themselues. But I could wish they wer such indeed: albeit they are generally noted to be great teachers and practisers of vsury. in all other things, the matter onely of Conformity excepted. This hath bin and daily is acknowledged byWhy do not you name them? those that are Iudges against them for the said Conformity. And albeit contempt, singularity and ambition be obiected vnto them, yet how vniustly this is obiected, dothAll this euidence can make but a coniecture, & that scarce probable, seeing many Heretiques, Papists, &c. haue suffred nore then all this comes to, for their heresie & superstition. evidently appeare by the manifold reproches, the great molestations, losse of liuing, to the vndoing of themselues, their wiues & Children, and many other wrongs, iniuries, and indignities which they haue suffred and dayly doe suffer. 3. As by theirAs we enuie not their gifts, so we cōmend their paines, & wish that they had not put then hands to the plough and looked back, &c. gifts wherewith they are furnished for their callings, and by their paines and diligence accordingly in their callings, so especially by the blessing of GOD vponIt seemes they fauour the doctrine De opere operantis: especially waighing the latter part of this pharisaicall comparison. their said paines and diligence in the knowledge and obedience of the people, in such places where they liue, and in the mutuall loue and peace of such [Page 16]people among them selues: whereas in other places men, for the most parte, areThey commend themselues by disgracing others. A lying and malicious censure. ignorant of all duty to God and man, and therefore prophane, irreligious, contentious, and apt to sedition and rebellion, as all experience teacheth vs. This argument iustifieth theirIt is not their calling, but innouation and schi [...] me that is blamed. calling. For howe could they so preach to such effectes of knowledge,The Refractarie faction haue no great cause to brag of these effects in themselues. Godlinesse, loyalty peace and loue, except they were sent, Rom. 10.15. That which the Apostle saith to the Corinthians in the like behalfe touching his Apostleship, may also be said in this touching the ministery and calling of these men vnto those people where they are, and among whome the Lord hath so blessed their ministeriall laboure, Are ye not my worke in the Lord? If I be not an Apostle to other, yet doubtles I am vnto you for ye are the seale of my Apostleship in the Lord. 1. Cor. 9.1.2. And Againe, ye are our Epistle written in our heartes, which is vnderstood & read of all men, in that ye are manifested to be the Epistle of Christ, ministred by vs, & witten not with inke, but with the spirit of the lyuing God, not in tables of stone, but in fleshly tables of the heart. 2. Cor. 3.2.3.
Sith it is so; not to speake & put forth your selues in behalf of these men, is to spare speach and paines forAs if the Refractarie Ministers Superstition and schisme were Gods cause. God himselfe & for Christ Iesus. Ex. 16.2. 1. Sam. 8.7. Lu. 10.16. If they are said to deny bodily food, apparrel & lodging vnto Christ himself, that deny these things to the least of his elect, Math. 25.40. May not they much more be said, to spare speech and paines for Christ, that spare their speech & paines for the euerlastingAs if the kingdome of heauen consisted in meate, drinke or other outward thing. Grosse impudency, or blinde ignorance. saluation of many thousand solues? Yea this cannot be denied, sith all theThey spare speech for Christ VVheafore? Because the Godly haue put on the Lord Iesus &c. A ridiculous conclusion. Godly haue put on the [Page 17]Lord Iesus, Gal. 3.25. And are flesh of his flesh & bone of his bones. Ephes. 5.30.
Finally, let this argument the more preuaile with all men, in regard of al that Christ Iesus (whose cause this is (Where, when, and by-whom? shewed to be) hath suffered and done for vs.
Resolution of the 1. Argument.
The Refractary Ministers are the Ministers of Christ sent by God, and in grace & fauor with God. Not to speake for them, is to spare speech, for God himselfe, for Christ Iesus (Ex. 16.2.1. Sa. 8.7. Lu. 10.16.) & for the euerlasting saluation of many thousand soules. Ergo. The Honorable and high Court of Parliament ought to intercede with his Maiestie for them.
ANSWER.
I. To the Antecedent.
1 WE willingly grant that the Refractary Ministers are indeed the Ministers of Christ in the ministration of his Gospel, neither is their calling brought in question: & we hope also that they are sent by GOD, & in grace and fauor with GOD. Yet must they remember, that their Sanctification being in part, they haue but their measure of giftes & graces: for our knowledge is but in part, as the Apostle testifieth; & therefore that they may be ignorant & ouerseene in some things, wherein they ought not to flatter themselues, but by al meanes labour to come to vnderstanding, that they may attaine vnto the knowledge of the trueth.
2. It is true also, that not to speake and take paines for the Ministers of the Gospell, for such [Page 81]things as properly belong vnto their Ministerie, or are requisite vnto the performance thereof, is to spare speech for GOD, and for Iesus Christ, according vnto the places quoted in the Argument, and also to hinder the saluation of Gods people.
3. The Errour is [...]. This is not the Refractary Ministers case: wherefore I answere
II. To the Consequence.
1. If the Suppliants had prayed your High Court of Parliament to intreate in their behalfe for matters which had necessarily concerned the Gospel of Christ, or their Ministerie thereof, or the Saluation of many thousand Soules, then had your Honorable Assemblie some reason to mediate for them: But seeing it is but onely to free them from the Crosse and Surplice, and such other laudable ceremonies of our Church, commanded for order and decencie sake, which may well stand with the purity of the Gospell, seeing the kingdome of heauen standes not in meate and drinke. &c. Then haue these importunate Suppliants greater reason patiently to beare that burden in the diligent applying their vocation and calling, then to trouble your Wisdomes with such petty and small matters.
2. The Errour is two fold. 1. [...]. 2. [...].
II. ARGVMENT.
IT is also to be considered that the ministery of the Gospell, is not onely for earthly men, but alsoAn absurde Paradore. for heauenly Angels. Therefore as the Cherubins were [Page 19]commaunded to be set with their faces towards the Mercy seate. Exod. 25.20. as looking and listening after the Oracles of God that should be giuen from the mercy seate to the Church so it is not onely somewhat obscurely said concerning those things that are shewed by them that preach the Gospell by the holy Ghost, that the Angels doe What consequence is this? The Angels desire to see into the s [...]crets of our Red inption. Ergo. The Ministerie of the Gospell is prepared for them. A baculo ad angulum. desire to behold the saide things, 1. Pet. 1.12. But least any man should thinke that to be vnderstood onely of the accomplishing of the matters preached in the finall, and perfect salvation of the elect and whole Church, it is also plainely and most perspicuously written, that one chiefe ende, purpose, and intent of preaching the said Gospell, and the vnsearchable riches of Christ in the Gospell contained, and of making cleere vnto all men the fellowship of the mistery of the Gospell, was this, that now vnto principalities and powers in heavenly places, (that is vnto Angels) might be knowne by the Church (not the great salvation of the Lord) but the manifolde wisdome of God. Ephes. 3.10.
To speake therefore for the Gospell, and for the sincere ministery & Ministers therof is to speake not only forBut to speake in a schismaticall cause, is to speake neither for God nor for Angels. God, but also for the Angels. To spare speaking and other paines taking for theTheir contention with vs is neither about the Gospell, nor the sincere Ministerie thereof. Gospell and sincere ministery therof, is to spare speaking and taking paines for God him selfe & for his blessed Angels: and so consequently, to provoke both the Lord himselfe of heaven and earth, and also the whole host and army of heaven against vs. For, what else may bee hoped for where there will not so much as earnest words bee spoken for God, or for his Angels?
Resolution of the 2. Argument.
The Ministerie of the Gospell is not onely for earthly men, but also for heauenly Angels. To speake for the Ministrie and Ministers thereof, is to speake not onely for GOD, but also for the Angels.
Ergo. The high Court of Parliament is bound, to plead for the Ministers: otherwise by sparing speach, they shall prouoke both the Lord himselfe, and also the whole hoste and armie of heauen against them.
ANSWER.
1. To the Antecedent.
1. THat the Ministerie of the Gospell is for Angels, is an ambiguous & perplexed speech. and sauours of a Paradoxe. For how will the Suppliants vnderstand this saying? Is the Ministerie of the Gospell, so ordained for Angels, that they should be Ministers thereof? Vnpossible. Is the Ministerie ordained to conuert them, and to preach repentance vnto them? Absurd. Seeing they never sinned. Or is it because thereby they might learne and know the Wisedome of God? But so do they also by all other the creatures and actions of God.
2. What can this make for the Suppliants? The Controuersie betweene them and vs, is not concerning the Ministerie of the Gospell, but touching a few pettie accidentall circumstances: for which, if any man forsake the necessarie function of his Ministerie and calling, he hath the more to answer for.
3. Every man is bound to promote the Ministery [Page 21]of the Gospell to his power, and also to helpe and further a Minister thereof, as he is a Minister, not as he is in error, or carried away with faction.
4. The Errour is [...] in Theologia. Also, [...]
II. To the Consequence.
1. It doth not follow, that because the wise and iudicious assemblie of Parliament iustly refuse to intermeddle in the quarell of Schismaticall Ministers, farther then to admonish them to desist from their singularity and turbulent dealing, that therefore they shall prouoke the Lord of Hostes and all the Angels and Saints in heauen against them. But rather it followeth on the contrary.
2. If that Honourable Court should take part with Schismatikes, and intercede for them, to detaine both them and the people still in faction and error, then certainly they should prouoke the wrath of God, and the whole host of heauen against them: Psal. 50.17.18. &c.
3. The Errour is [...].
III. ARGVMENT.
ASThis & the most part of the subsequēt Arguments are grounded vpon a false principle, to wit, that the Refractary Ministers quarell against the Church of England, is the Ministery of the Gospel, the Saluation of the people. &c. Whereas indeed all the contention is about Crosse, Surplice, and some other in different Ceremonies & Actions in the Church. And all these Argumēts do make specially against thē, seeing they be onely disturbers of the sincere professiō of the Gospell & worke of the Ministery, yea seeing they forsake their calling & moue so great concentions and brawles about so small matters. Ioseph hauing interpreted the dreame of Pharaoh his chiefe Butler, touching his reconciliation againe to the grace of Pharaoh, and the recouery of his former place of honourable seruice before Pharaoh, desired him to hace him in eemēbrance, when he should be reconciled and restored, Gen. [Page]40.41. So it is recorded by the holy Ghost, and acknowledged by the said Butler as a great fault, that he had not remembred Ioseph but forgotten him. Gen. 40.23. & 41.9. If it were so great a fault in Pharao his butler not to remember and speake for one Ioseph, that had interpreted one dreame touching his reconcilement to a mortall Prince, and the recouery of an earthly preferment, (neyther of which notwithstanding he knew not how long he shuld enioy, at the most he could not enioy them any longer then during onely naturall life) how great them is the fault of all those, that neglect to speake for many ministers of the Gospell, that haue not once, but often, and dayly interpreted many mysteries of God, touching their reconciliation with God himselfe and their euerlasting aduancement in heauenly places. Ephes. 2.6. To walke in white with Christ Iesus, yea to sit also with him in his throne, as he himselfe sitteth in the throne of his Father? Apoc. 3.5. & 21. Yea verily, as the fault of the Butler was the lesse, because being enlarged, he had none to remember him of that duty so the fault of those shalbe the greater, that haue manyWould God they were half so diligent in a good cause as they are importunate to sow schisme & sedition amongst Bretheren. But they deserue small cōmendation and thankes of any good Christian for their importunity and earnestnesse herein. dayly to put them in mind thereof, and to prouoke them therevnto, and yet for all that doe hold their peace.
Resolution of the 3. Argument.
It is a sinne not to recompence a good turne receiued.
Ergo. The refractary Ministers are to be regarded & spoken for.
ANSWER.
1. It is true good deedes must be rewarded, specially [Page 23]the Ministers faithfull labours. The Apostle saith (1. Cor. 9.11. If we haue sowen vnto you spirituall things is it a great thing &c.
2. But in that the Refractary Ministers haue looked backe, and withdrawne their hands from the plough. Luk. 9.62. making a manifest schisme and disturbing the peace of the Church, this deserueth no recompence.
3. The errour is [...]. And [...].
IV. ARGVMENT.
THe whole Armie of Israell spake with great courage in behalfe of Ionathan thus, Shall Ionathan dye who hath mightely deliuered Israel? God forbid. As the Lord liueth, there shall not one hayre of his head fall to the ground, for hee hath wrought with God this day. 1. Sam. 14.45. Were this common people that liued vnder the Lawe, and which had not had so plentifull and cleare instruction as is now reuealed by the Gospel: were this common people (I say) soIonathans case and the Schismatical Ministers is altogether vnlike, See the Answer. And the vrging of this zeale, hauing not the like cause, seemes to be very dāgerous But I spare my Brethren. zealous for Ionathan in regard onely of a bodily deliuerance, from bodily enimies, whereof he had not beene the Author, but onely an instrument of God; and shall not this high Court of Parliament now assembled, being the chiefe flower of this whole Realme of England and representing the whole Realme, bee zealous and earnest for many whom God hath vsed as his instruments, and who haue wrought with God, and daily would so worke with God (ifThe greater is their sin, whose Superstition & wilful obstinacy hath restrayned their liberty, & made them vnseruiceable in the Church. they may haue liberty) for the spiritual deliuerance of many thousands frō spirituall enimies, [Page 24] euen to turne them from darkenesse to light, & from the power of Satan to God, that they may haue forgiuenes of sinnes, & inheritance among them that are sanctified by faith in Christ. Act. 26.18.
Resolution of the 4. Argument.
Such whom the Lord hath made his instruments, for the spirituall deliuerance of many thousands from spirituall enemies, are to be respected and recompensed.
Ergo. The Refractary Ministers are to be remembred and restored.
ANSWER.
1. This Argument is paralell vnto the former, and is there fully answered.
2. The Ministers, in deliuering thousands from spirituall enemies, did but their duty, for which they deserue loue of the people and commendation of all men: but they should still haue cō tinued faithfull in their Ministery, and not shamfully haue forsaken their calling.
3. Ionathans example, alleadged by the Suppliants, is vnlike vnto the Ministers case. For Saul in deepe hypocrisie, had made a rashe vowe, that whosoeuer did taste any foode &c. (1. Sam. 14.24.) should be accursed, and die the death, wherefore the people iustly rescued him from the fury of Saul. But the actions of our dread Soueraigne are not so exorbitant, they are not rashe and heady, but aduised and iust, intended for vnity and quietnesse in the Church, to preuent and represse [Page 25]phanaticall giddinesse, schisme, factions and innouation.
4. The Errours of this Argument, are aswell the same with the former, as also [...]; in the allegation of an impertinent Example.
V. ARGVMENT.
IT is not to be forgotten, with what courage and good successeImpertinent Examples. Nehemiah spake for the materiall Ierusalem, to Artashasht an heathen and prophane King, Neh. 2.2. &c. as also how most vertuous and noble Q. Esther, beeing indeed prouoked by poore Mordecai, aduentured her selfe, to speake to the like conditioned King Ahashuerosh, in behalfe of the old people of God the Iewes, for preuenting of their bodily bloodshed, notwithstanding she had not beene called vnto the King in thirty dayes before, and notwithstanding there were a lawe of the King, that whosoeuer, man or woman should come vnto the King in the inward Court, not called, should die, except such as to whom the King should haue held forth his golden rod. It is not (I say) to be forgotten, but religiously to bee remembred, how notwithstanding the foresaid danger and her former feare and weakenesse in that respect, yet at the last shee promised Mordecai to aduenture her selfe, saying, If I perish, I perish: and how also after prayer and fasting of her selfe & her ladies, and of the rest of the Iewes in Shushan for her, she entered to the King and spake for her people: and what gratious [Page 26]successe she had, notwithstanding the power and might of their chiefe aduersary, and his great grace and fauour with the king. Did these persons so aduenture themselues to speake before such Kings, and did the GOD of heauen giue such gracious successe in their attempts? And shall Christian Noblemen and Gentlemen nowe assembled in high Court of Parliament: where they may speake, and other in other places of authority and grace and fauour with christian Princes, feare to speake for theAfoule begging of the Question: as if the Schisme of a few, were-so iust and important a matter, as the deliuety of the whole church of God from intended certaine destruction. people of God, to a christian King, whose education from the Cradle, in all piety, former raigne and gouernement, and religious profession hitherto, do giue better incouragement? God forbid. And far be al such feare & cowardlinesse from all that professe and know the Cospell of Iesus Christ. Yea if there be any so fearefull and cowardly, let them seriously consider the second words and message of Mordecai to Ester. Thinke not that thou shalt escape in the Kings house, more then all the Iewes: For if thou holdest thy peace at this time, comfort and deliuerance shall appeare to the Iewes out of another place, but thou and thy fathers house shall perish. Who knoweth whether thou art come to the Kingdome, for such a time. Ester. 4.13. Let them (I say) wisely and in the feare of God consider this message, to prouoke themselues to the more zeale and christian boldnesse, with all humility and modesty. Let them not thinke that they by their greatnesse shall procureThese pure Angels of light, forsooth think all the world in darknes besides themselues. a better ministery of the Gospell to themselues and their houses, then other haue. [Page 27]If it bee restrayned from other, as of late itAn impudēt vntruth of a false Prophet. They made themselues vncapable of any place in the Ministery. hath beene, they shall not long enioy more liberty thereof then other. Yea, if they at this time and in that place where there is such freedome of speech, hold their peace, and do not with al their gifts and graces of knowledge, wisedome, zeale, compassion modesty and humilitie, that may be, put forth themselues in furtherance of theThey meane their Presbitery &c sincere ministerie of the Gospell andNote this. These Suppliants would haue all the Bishops remoued & depri. priued. remouing the lets and impediments thereof: surely helpe may come in these things vnto the Church by some other meanes, but let them take heede that the Lord of Hostes call them not to an accompt and other reckoning for this their fearefulnesse. Further to adde one other example briefely. If fearefull Ioseph of Arimathea went boldly to Pilate and asked the body of Iesus: And if Nicodemus (before as fearefull as the said Ioseph) ioyned with him in the honourable buriall thereof, (when Christ was dead, and the whole state beeing enemies vnto him) had now preuailed and gotten that which long they had laboured for against him: yea, when all the Disciples had forsaken him, and some of the chiefest Champions had denyed him, oh how dishonourable with men and inexcusable and vnanswerable before God shall it bee, that so many hauing learned more of Christ then eyther Ioseph and Nicodemus, or all the Disciples themselues had then learned, and hauing also before boldly professed and promised much for him, and liuing in a KingdomeIf we professe Christ & maintaine his Gospell what do they plead for then? And wherefore haue they denied it al this while, pretending they labour for nothing but the Gospell & ministery thereof. professing Christ & maintayning his Gospell, & vnder a most gracious [Page 28]religious King, and beeing in place of freedome of speech, and now also assembled chiefly and principally for that end: (for what are all statutes for the Common wealth, without regard of the Church) howe dishonourable (I say) with men, and howe inexcusable and vnanswerable before God and his Sonne Iesus Christ, when he shall come to iudgement, shall it be, that such persons, in such a kingdome, vnder such a King, in such a place, at such a time, shall not dare to speake forLo, now the Disciplinarian ataxie, for which the Suppliants plead so much is whole Christ I sus! Intollerable Blasphemie. whole Christ Iesus, risen againe from the dead ascended into the heauens, there sitting in all power, glory and maiesty? Yea finally beeing ready to come to iudge both the quicke and the dead, both men and Angells? Oh therfore, ye that lone this Lord Iesus Christ, take heede of such fearefulnesse: yea, feare so to bee afraid of speaking for him, for his Gospell & for his seruants.
Resolution of the 5. Argument.
Many spake earnestly: yea, and some haue aduentured their liues in behalfe of the Church of God, as Nehemiah, Hester: so also did Ioseph of Arimathea, and Nichodemus for Christs body.
Ergo. So should the high Court of Parliament doe, for the Refractary Ministers, and for whole Christ.
ANSWER.
I. To the Antecedent.
The zeale and courage of such as haue beene earnest, or aduentured their liues and estate in [Page 29]Gods cause, for defence of his eternall trueth and Church, is certainely much to be commended and imitated (to their vtmost power) of all such as desire to be called and be indeede members of the Church of God. But it would bee wisely cosidered, that it were rashnesse and foole-hardinesse, for any to aduenture hazard, or manifest danger, by intermedling in a friuolous and vnnecessarie quarel, and much more for such cause as can not be iustified by any probable reason. Wherefore I answere
II. To the Consequence
1. THis Consequence hath no coherence with the Antecedent. For there are great ods betweene these examples proposed and the Refractarie Ministers case.
I. In the time of Nehemiah, the Church of the Iewes, having bin long captiuated, was in great affliction and reproach, and the walles of Ierusalem were broken downe. (Nehem. 1.3.) which was not so in the dayes of their fathers. But our Church having (by the mercies of God) now long continued in prosperous and flourishing estate, is (God be thanked) glorious still, yea more now then euer it was in the dayes of our fathers.
Furthermore, Nehemiah, after he had wept, mourned, fasted and prayed (Nehem. 1.4.) spake vnto King Artashaste, an heathen and prophane man, and finding grace in his eyes, obtayned leaue to build vp Ierusalem. (Nehem. 2.6.) But Sanballat, Tobiah, Geshem and others deriding [Page 30]and despising the Iewes, laboured to hinder the worke, but preuayled not (Nehem. 2.19. and 4.7.15.) Then Nehemiah prayed, My God, remember thou Tobiah and Sanballat, according vnto these their workes. (Nehem. 6.14.) So euen in the very beginning of our religious Soueraignes raigne, many worthy Nehemiahs finding grace in his eyes, haue moued his Maiestie for the continuance of the prosperous estate of our Church, as it was in dayes of our late blessed Queene, albeit his Highnesse was more ready to graunt their request, then they to aske it. And nowe, so many Sanballats, Tobiahs, and Geshems, as there be Refractarie: Ministers and Papistes, deriding and despising vs, labour to hinder our Ministery, blaspheming the same, either to be none at all, or adulterate and very corrupt, but (Godwilling) shal not preuaile. And we still thinking that most of them do sinne of ignorance, cease not to pray vnto God: O Lord, open the eyes of these men, and lay not this sinne to their charge.
II. In the dayes of the noble and renowned Q. Hester, all the Iewes should haue bin swallowed vp by the manny of Haman, had not that vertuous Queene, by aduenturing her owne life, deliuered her people frō destruction. But I hope the Suppliants do not thinke our Church to be in so desperate a state, neither outwardly, nor spiritually. And if they do, yet none can be so foolish as to beleeue it.
III. The examples of Ioseph of Arimathea and Nicodemus are altogither impertinent: for neither had Pilate any reason to deny the buriall of [Page 31] Christs body being dead: nor is the Ministers requests concerning Crosse, and Surplice any thing of such importance, as was the buriall of Christs body. For it is not true that they contend about Whole Christ Iesus, and the Ministery of the Gospell, as the Suppliants here suggest.
2. The Errour is threefold. [...]. 2. [...]. 3. [...].
VI. ARGVMENT.
LEt the great heauinesse of manyMutato nomine de te Fabula narratur. The Refractarie Ministers ought to haue had compassion on these Sheepe, & not desperately haue forsaken thē, for Crosse and Surplice. Congregations Men, Women, children, Maisters and seruants, of all ages and conditions, be pitifully considered. God regarded the weeping of bond Hagar, and reprobate Ishmaell, in the want of the water of this life. Gen. 21.16. He graciously respected the poore women that complayning of the cruelty of their Husbands in forsaking them, and vexing them by taking other wiues, had covered his Altar with their teares. Malac. 2.13.14.
The Lord Iesus also pitied the people. yea, his bowels yerned within him to see them scattered as sheepe without aRefractary Shepheards run away and forsake their flockes. shepheard: Math. 9.36. Mark. 6.34 Yea he did graciously respect the petitions of many touching the bodily miseries of their children, friends and seruants, yea the sutes of some for bodily comfort of their children, though themselues were not of the children of Israell but Heathen and Cananites & little better in that respect thenAbsurd. The woman was such as that Christ himself testified of her, that he had not found so great faith in Israel Read the place. Dogges? Math: 15.12. How then should the spirituall miseries of many thousands, partly alreadyAnd all by reason of the wilfulnesse & superstitious obstinacy of the pastors themselues. depriued, & partly like [Page 32]to be depriued of theirOh, wonderfull faithfull, that for sake their flock in the plaine field. faithfull Pastors, who haue broken the bread, and powred out the water of eternall life vnto them, and performed the duties as it were of louingOnely Christ is the Hu [...]band of his Spouse. Here the Suppliants blasphemously papize. For I thinke they meane not this literally, if they do, they are (surely) very honest men in the meane time. husbands, and who by such Pastors & Preachers, haue beene turned from darknesse to light, and deliuered from the power of Sathan vnto God, and who now therefore in the want of them, doeA lying Hyperbole. couer the Lords Altar with teares, and make lamentable mone (as the Turtle Doue, that hath lost her mate) for helpe to themselues & theirs, against the present and future spirituall calamities: how I say ought all these things to wring, and wrest, pity and compassionIf the Refractarie Ministers be so vnkind and hard harted, that they wil haue no pittie vpon thē, they may be otherwise releeued well inough, See the Answere. from all in auctority towards them? O therefore let not their mone and lamentation be neglected.
Resolution of the 6. Argument.
Many Congregations, Men, Women, Children, Masters and Seruants, of all ages and conditions, are in great heauinesse for their Pastours, and do make lamentable moane for them.
Ergo: The States of the Parliament must needes be Suiters vnto his Maiestie for restoring of them againe.
ANSWER.
I. To the Antecedent.
1. IF the Antecedent be true, as the Suppliants seeme confidently to affirme, then surely the more hard hearts haue those cruell Tyrants, rather then Shepheards, that hauing no pittie nor compassion vpon those sillie sheepe, desperately [Page 33]forsake their flockes, ouer whom the Lord had made them ouerseers; and relinquish their vocation, for little or no cause at all.
2. Those Congregations, Men, Women, Children &c. may cease to mourne any longer, and comfort themselues herewith, viz. that seeing their vnfaithfull and vngratefull Pastours haue dealt so vnkindly and vndutifully with them; yet (God be thanked) the Lord hath store of good and faithfull Seruants, which he will send forth into the Haruest, who both can and will breake the bread, and poure out the water of eternall life vnto them, and performe the duties of faithfull Shepheards, that will neuer forsake them, nor runne away when they haue most need of their helpe,
II. To the Consequence.
1. The Consequence followeth not from the Antecedent, but this rather: Ergo, The Pastours must needs haue pitty vpon their miserable distresse, and obeying the wholesome ordinances of the Church, returne againe and comfort them.
2. The Errour is, [...].
VII. ARGVMENT.
TO regard these Ministers hitherto spoken of, is to regard theIs a handful of Refractarie Ministers the safetie of the whole land? whole land. For it is not to be doubted, but that it may be spoken of them, as well as of some other, that, they are the Chariots and Horsemen of England, as the like is acknowledged for Israell, not onely of Elia by Elisha, 2. King. 2.12. but also [Page 34]of Elisha by Ioash a wicked King of Israel, 2 King. 13.14. If God be with vs, who can be against vs, Rom 8.31. And if the Almightie be our defence (as Eliphas speaketh to Iob, Iob 22.25.) We cannot but be in peace and safety.
Now God hath not promised to be with any for their defence, but such asAs if God never had defended any Pagan in case of Iustice and Innocencie. But set this passe as impertinent to our question. receiue his Gospell. In the Ministery also of the Gospell, consisteth the wealth and honor of every people, Pro. 3.16. Psa. 46.12. And the glory of every kingdome, as the glory of Israell did in the Arke. 1. Sam. 4.21.22. And the peace of Nations. For therefore, as well as for other respects, the Gospell is called the Gospel of peace, Eph. 6.15. compared with Isai. 2.4. and 11.6. and 65.25. Finally, the wholeOutward prosperitie cō sisteth in pure worship. They speake so profoundly, as an intelligent & sensible man cannot vnderstand them. As if the vngodly flourished not oftentimes as a greene Bay tree, and the outward prosperitie of the Persians, and Romanes did not surpasse the meane estate of the Iewes, the true Church of God. outward prosperity of all Kings and kingdomes consisteth principally in the pure worship of God, and the meanes that commends the same 2. Chro 14.14.17.10.27. 6.24.26. 2. King. 18.7. Therefore they cannot be faithfull to Kings & kingdoms, neither to themselues thatThis cānot be applied vnto our state. Let the Refractarie faction looke into themselues, that they do not thus, in forsaking their calling & vocation. neglect the true worship of God, and the meanes thereof. Therefore also, as Ester said of those that provoked Ahashuerosh against the Iewes, so may it be said of all those that perswade the suppression of the Gospel, & of the Ministers thereof, Such aduersaries cannot recompence the Kings losse. Ester, 7.4.
If therefore yee will not respect the state of Ministers, their wiues & children, yet respect your selues, your wiues and children, yea, our King and whole kingdome, even touching the outward estate of your selues and yours, of King and kingdome. And if yee loue the safetie, peace, wealth, and glory of King and Kingdome, and of your selues and yours, then speake [Page 35]and do, what you all, and euery one of you may, for theWhat is this ad Rhombum? So they will, though you had neuer excited them vnto it. Gospell and ministery thereof.
Resolution of the 7. Argument.
To regard the Refractarie Ministers, is to regard the whole land, the States of Parliament, their wiues and children, the King and Kingdome.
Ergo. If the high Court of Parliament loue the safetie, peace wealth, and glorie of King and Kingdom, and of themselues and theirs, they must speake and do what they may, for the Gospell and Ministerie thereof.
ANSWER.
1. What can a sensible man make of this Enthymeme? The Refractarie Ministers are the safetie of the whole land. Ergo; The Court of Parliament must speake for the Gospell.
2. The Antecedēt is very improbable, if not altogether false; both because there be thousands of Godly, faithfull Ministers in this kingdom, which are not of their faction, that are as Charets & Horsmen: and also because the Ministers are therefore termed Charets and Horsemen, because they are Gods instruments for gathering of his Saints by the exercise of their Ministerie. But these men refuse to exercise their Ministerie, they have relinquished and forsaken their calling; wherefore they can by no reason be termed Charets & Horsmen. And so farre are they from being the safetie of the Land, that would God they were not the Sores of the Church, and Sowers of Sedition, I meane, Schisme and Faction.
3. For the Consequence, I am sure it is from [Page 36]a Topique place called A baculo ad angulum, from the Staffe to the corner, for it hath not the least coherence with the Antecedent, except the Suppliants meane that these wordes, Refract arie Ministers, the Gospel, the Ministerie of the Gospel, be conuertible termes: which were absurd and vnpossible.
4. The Errour is [...].
IIX. ARGVMENT.
IT is the duety of all Princes and Magistrates, and also of their Courtes, to execute If Iustice be executed, how can Schismatikes looke for any fauour then? How well they plead for themselues. iustice & iudgment in the morning, & to deliuer the oppressed &c. Ier. 21.12.22.2. especially to do iustice towards the soules of men. Therefore this especially doth belong to this high Court of Parliament, as being the highest Court we haue for iustice and iudgment vpon earth. As Abraham therefore said vnto God, Shall not the Iudge of all the world doe right Gen. 18.25. so say I to this present Court, shal not the highest Court of all this Kingdome doe right? Yea, this is the more at this present to bee considered, because this iustice that nowe I speake of, is not onely the Iustice of God, but also of this Land. For it is abundantly of lateBy whome? proued, that all the late proceedinges, against the ministers, in repressing of their ministery, and in depriving them of their free holds, isMost false. See the Answere. contrary to the lawes of this kingdome, both to Charta Magna, and also to many statutes.
The same is to be vnderstood of theObiect against these, and you shalbe answered. oath ex officio of many of the late Canons, & of diuers other things. [Page 37]It is also againstThese men would bring all things to popular trial. reason, that the basest Cobler and Tinker cannot bee eiected from his free hold of but ten shillings by the yeare, but by a Iury of 12. men, and before some of his Maiesties Iudges in solemne forme of lawe, andA senselesse sentence. How can a man in matters of eternall life be cast out of his free-hold? that the ministers & Ambassadors of Christ Iesus, in the matters of eternall life, should bee cast out of their free hold, of what worth soeuer, by one man onely, and not onely without any Iury, but alsoThe Ecclesiastical Iudge may proceede Ex officio. without any complaint or accusation against them.
If it be obiected that this that I haue said, to be the iustice of this Kingdome, is but theDirectly against the Statute of. 1. Eliza. c. 2. opinion of some priuate persons: Let the ministers finde fauour with this high Court of iustice, to haue the former causes in the said Court debated, as many the like haue beene heeretofore and dayly are. Shall priuat causes be respected by you: yea shall matters of pourueyors and such like, of small moment for the commonwealth, come before you, and bee so largely discussed and handeled by you, and shall not so many publique causes, of so many, of such quality, & for theBegging of the Question. Church, be regarded? yea not the cause of GOD himselfe? Shall GOD and his sonne Christ Iesus, in the cause of his Gospell and ministers thereof, stand as is were at your Parliament houseAs if they were not President of that Religious Assembly already. An vnchristian suggestion. dore knocking, and craving to be let in, and to haue their cause heard, and shall not your dore be opened? Beware of this, least ye knock also at heaven dore, and there be none found to open, or to answere vnto you.
Resolution of the. 8. Argument.
The Magistrate ought to execute iustice and iudgement [Page 38]and to deliuer the oppressed.
Ergo. Much more ought the high Courte of Parliament to do so, and to deliuer the Refractarie Ministers.
ANSWER.
I Am constrayned to dance, as the Suppliants please to pipe. They lead, and I follow. Hitherto they prayed your Honours, but to Speake for them vnto his excellent Maiestie: which Proposition they haue laboured to inforce by sundrie Arguments, but how happily & with what successe, your wisdome can best iudge. Now they vrge, that it would please your Honorable Court to Determine somewhat in their behalfe, and actually to Decree, that they may bee restored and not farther molested, how singularly or factiously soeuer they shal behaue themselues in their places. Neither wil I reproue my Brethren, for disloial presumption in solliciting your Honorable assembly, absolutely to Determine any thing herein, which they know his Maiesty wil not cōdescend vnto, seeing it may be they comprehēd his Highnesse vnder the generall terme of Court of Parliament. but wil I briefly answere the Argument.
To the Consequence.
1. The Consequence hath two parts. I. That the Honorable Court of Parliament is to execute Iustice & Iudgement, which I grāt. Il. That they ought to deliuer & restore the Refractary Ministers. That restes to bee proved stil: because they haue not yet iustified their cause, and declared that they are vniustly oppressed, nor can euer doe.
The Suppliants instance. It is abundantly of late proued, that all the late proceedings against Ministers, in repressing of their Ministery, and in depriuing them of their free-holdes, is contrary to the Lawes of this kingdom, both to Charta Magna, and also to many statutes. The same is to be vnderstood of the Oath ex Officio, of many of the late Canons, and other things.
I answer. 1. Touching him, that the Suppliants say, hath of late so abundantely proved the vnlawfulnes of the proceedings against the Refractary Ministers, I am out of doubt,Of the Proceedings against the Refractarie Ministers. VVhether the Depriuation of them be warrantably by lawe. he is no Iudge, nor yet any good Civilian or Common Lawier. But howe sufficiently hee hath performed that worke, it shall (God willing) shortly appeare.
2. In the meane time I would propound two or three Questions vnto the Suppliants, or their Late aboundant Probator, wherein I would craue their Resolution, and direct Answer.
I. Quaere. Whether the Church vnder Christian Godly Magistrats, hath any Tribunal proper vnto it selfe, for deciding of Controuersies, and punishing of such persons, as shal refuse the ordinances thereof?
II. Quaere. Whether so many iudiciall Acts of depriuation of Bishops, Priestes, Ministers from their Benefices &c. since the Conquest to the time of Magna Charta, and sithence that to this age, were ever held to be contrarie to the Lawes of this Kingdome, and Magna Charta?
III. Quaere. Whether any Iudge of this Realme, or any chiefe officer learned in the Lawes, bee of opinion, that such Sentences of Deprivation, [Page 40]as haue lately passed in due forme in any Ecclesiasticall Court, be contrarie to any, much lesse, to many Statutes?
A place of Magna Charta, alleadged by the Suppliants, cleered.3. But howsoeuer the Suppliants pretend Magna Charta, (cap. 29. for this is the place they aime at, as I thinke) where it is said, No free man shall be taken or imprisoned, or be disseised of his freehold or liberties &c. We shall not passe vpon him nor condemne him, but by lawfull Iudgement of his Peeres, or by the law of the Land: Who, hauing but halfe an eye, doth not euidently see, that they would not onely weaken, but also subuert and vtterly ouerthrow, the whole Iurisdiction Ecclesiasticall, the Sentences and grave Determinations whereof were neuer yet in any age or Countrie submitted to popular triall, by the Iudgement of Peeres, that is, by a Iurie: as indeed their new Discipline and Presbyterie cannot stand, but by such popular triall and assistance.
4. Yet I answer. I. The place of Magna Charta cannot be vnderstood of Ecclesiasticall Iurisdiction, or the practise thereof: specially if we consider the End, why that law was made; or the Time when. The End was this, that the Kings of this Realme should not challenge an infinite and absolute power to themselues (as some Kings elsewhere did, and yet do) without iudgement and lawfull proceeding, to take away any mans libertie, life, countrie, goods or lands. And it was at such Time, when the Kings themselues thought, that Iurisdiction Ecclesiasticall was not in right, no more then it was in fact at that time, belonging [Page 41]vnto the Crowne: therefore in that it is there said, We will not passe vpon him, nor condemne him, but by lawfull iudgement of his Peeres, or by the law of the land; it is manifest, that the words haue no relation to Iurisdiction Ecclesiasticall: for that which was done by that Iurisdiction, was not at that time taken to be done by the King, or by his Auctoritie: and the lawes which Ecclesiasticall Iudges practised, were not then held to be the Lawes of the Land, or the Kings lawes; as (since the lawfull and necessarie restitution of the ancient Right in that behalfe to the Crowne) they be often called, the Kings or Queenes Ecclesiasticall lawes. 1. Elizab. cap. 2. & alibi passim.
Bishops may Deprive &c.II. As Institution vnto a Benefice, both before and after Magna Charta, belonged alwayes to Ecclesiasticall Persons and Iurisdiction; so did also the Destitution or Deprivation of a Benefice by the Common law: for, Cuius est instituere, eius est destituere. In which respect, Bishops (that claime not the patronage) do alwayes plead to a Quare impedit, thus, Nihil clamat praeter Institutionem & Destitutionem Clericorum, vt Ordinarius &c. Whereby may appeare, that a man might (by law) be put out of his Benefice (being his freehold) otherwise then according vnto the forme of that Statute.
III. An Ordinarie in his Diocesse (even at the Common law) might and may Condemne a man for Heresie, wherevpon (being committed to Secular power) such an Heretique was put to death. But this was not done by Iudgement of his [Page 42]Peeres, and therefore those words of Magna Charta, are no way to be vnderstood of Ecclesiasticall Iurisdiction.
IV. Besides the Iudgement of a mans Peeres, there is added, Or by the law of the land; which permitteth other triall, then by Peeres; as by Battell &c.
V. And now seeing all Iurisdiction and auctoritie in this Realme, aswell Ecclesiasticall, as Temporall, was euer in right, but now is absolutely acknowledged, and is in fact, vnited and incorporated vnto the Crowne of this Realme: therefore that iudgement that is duely giuen by the Iurisdiction Ecclesiasticall, is given by the Law of the Land; and so not contrarie vnto Magna Charta.
5. As touching those Many other Statutes, if the Suppliants had alleadged or pointed at them, they should have receaved their Answer in like maner.
Deprivation adiudged lawfull.6. Briefly, the lawfulnesse of the Deprivation of the Refractarie Ministers, is a plaine case adiudged in open Court, as appeareth in Sir Edward Cookes Reports, part. 5. in Caudreies Case: according vnto a Statute of 1. Elizab. cap. 2. in these words. Be it ordained and enacted by the Auctoritie aforesaid, that all and singular Archbishops and Bishops, and every of their Chancellours, Commissaries, Archdeacons and other Ordinaries, having any peculiar Iurisdiction Ecclesiasticall, shall have full power and auctoritie by vertue of this Acte, aswell to enquire, (which they may do ex Officio) in their [Page 43]visitations, Synods and elsewhere, within their Iurisdiction, at any other time or place, to take accusations and informations of all and of every the things above mentioned (touching the Booke of Common prayer &c.) done, committed or perpetrated, within the limits of their Iurisdictions and auctoritie, and to punish the same by admonition, excommunication, sequestration or DEPRIVATION, and other censures and processe, in like forme as heretofore hath beene vsed in like cases by the Queenes Ecclesiasticall Lawes.
7. Concerning the Oath ex Officio, and many of the late Canons, and other things; if the Suppliants had obiected any thing against them, they should haue beene considered. Eadem enim facilitate reijcitur, quod sine ratione affirmatur.
8. The Errour is, [...]. And [...].
IX. ARGVMENT.
MAy it further please them to whom this present writing is directed, to call to minde the promises made to them, that shew any kindnesse to any of the Children of God, and disciples of Christ, especially to any Prophet in the name of a Prophet, Mat. 10.41. As also to consider, that God is not vnrighteous, that he should forget such workes and labour of loue. Heb. 6.10. but that he is faithful that hath promised. Heb. 10.23. and that God is not as man, that he should lie, neither as the sonne of man, that he should repent: hath he said it, & shal not he do it? and hath he spoken, & shall not he accomplish it? Num. 23.19.
He that made Saule, (though vnnatural to his own children, 1. Sam. 14.49. and a cruell murderer of the Priests of the Lord. 1. Sam. 22.18.) to shew mercy to the Kenits, (as it were the Rocke to yeeld water). 1. Sam. 15.6. for the kindnesse of Iethro, (otherwise called Keni, Iudg. 1.16.) towards the Israelites, in giuing onely good counsell to Moses, for the better outward governmēt of the Israelites, 400. yeares before. Exod. 18.17. Shall he forget, the kindnesse that shall bee shewed to theMinisters are to be rewarded, as they be such, and in their Office: but not as they be schismatikes and disturbers of the peace of the Church. Ministers of the Gospell, and to the people committed vnto them, and depending vpon them, for the foode and saluation of their soules?
Was the kindnesse of the Shunamite, towards one prophet Elisha, plentifully recompenced, 1. by the gift of a Sonne after long barrennes, 2. by restoring her said sonne to life being dead, 2. Kings. 4.16.3. by forewarning her of a famine to come, and admonishing her, to provide for her selfe Chap. 8.1.4. by directing her, by God his gratious providence, to come with petition to the King, for restitution of her lands (that had beene seised in her absence to the kings vse) at that very instant, when Gehazi was telling the King the great acts of his M. Elisha, and particularly how he had raised this womans son frō death to life: (by which her comming in such a season shee presently obtayned, not only her lands, but also al the meane profites that in time of her peregrination, had beene taken by the Kings receiver:) was (I say) such little kindnesse of this woman, to one prophet, so plentifully recompensed, and shall not the favour that is shewed to many Ministers of the Gospell, (the least [Page 45]wherof, forArcadian wisdom: The place is to be vnderstood, not in regard of the Office, but in respect of the cleare knowledge that they should haue of Christ after his Resurrection. office is greater then Iohn the Baptist, who notwithstanding was greater then any prophet, and then whom there was not a greater, among the sonnes begotten of women, (Math. 11.9.) shall not (I say) such kindnesse towards such Ministers as are inHow great, I pray you? so great reckoning with God, be remembred and rewarded?
Resolution of the 9. Argument.
God doth ever plentifully recompence any kindnesse shewed vnto his Children, specially vnto the Ministers and Disciples of Christ.
Ergo: The high Court of Parliament ought to shew kindnesse vnto the Refractarie Ministers.
ANSWER.
To the Consequence.
1. OVr Sauiour saith, He that receiueth a Prophet, in the name of a Prophet, shall receiue a Prophets reward. (Math. 10.41.) So shall he also that doth any kindnesse vnto a Minister, as he is a Minister. But if a Minister do otherwise then he ought, (as these Refractaries do) what kindnesse then ought such to haue done vnto them?
2. Let the Refractarie Ministers dutifully serue GOD and his Church, in their diligent and humble obedience, in the worke of their vocation, and then let them supplicate for kindnesse to be shewed vnto them.
3. The Errour is, [...].
X. ARGVMENT.
ON the contrary consider, who hath said, Touch not mine annointed, and doe Well My Prophets, not false or schismaticall Prophets. my Prophets no harme: Psal. 105.15. As also what is threatned to thē that doe the least harme to the least of the childrē of God, even in their outward states. Yea, what God commanded to be written against the Amalekites, & sware to performe, onely for resisting his people, in their iourney towards the earthly Canaan, which was but a type of the heavenly. Exod. 17.14.15. And what also afterward (even 400. yeares after the premises) he caused to be executed by Saule against them, without any pity or compassion, towards any man, woman, infant, or suckling, Oxe, Sheep, Cattell, or Asse, 1. Sam. 15.3. Was it so hainous before the Lord, to hinder his people in their iourney towards the earthly Canaan, and shall it be a light thing with men now, not toThey cānot be said to farther the Elect, that wilfully forsake the Ministery of the Gospel, as the Refractaryes do. further the elect in their meanes of, and in their iourney vnto the heavenly Canaan, typically prefigured, by that earthly?
If the Lord did also sweare, by the excellencie of Iacob, that surely he would never forget the crueltie, that was exercised by the rich men of Iudea, against the poore of the land, in their outward state: yea, that the very land should tremble, and that every one should mourne that dwelled therin &c. for the said sinne. Amos 8.7. Will the same Lord then, which is alwayes the same in Iustice, as well as in mercy, lightly passe by anyThey may be said to bee Cruel towards the soules of m [...], that for little or no cause, leaue then diligent and honest calling in the Ministery of the Gospell. cruelty towards the soules of his people?
Let not the states assembled in this High Court of [Page 47]Parliament, or in any place of auctoritie, grace, and fauour, where their word spoken in his place, may be like vnto Apples of golde, with pictures of silver, Pro. 25.11. Let them not (I say) wash their hands off this argument because they haue no hand in anyYou should first haue proued the Proceeding vnlawfull. proceeding against the Ministers, or in restraining of their ministery sith it is all one so to proceed &c. and not to helpe them that are so proceeded against by other, especially when power is in their hands to helpe. For it must never be forgotten, which is written for an everlasting truth, and a perpetuall instruction, Curse yee Meroz (said the Angell of the Lord) curse the inhabitants thereof, because they came not to helpe the Lord, to helpe the Lord against the mightie, Iudges 5.23. In which place this is likewise worthy the obseruation of all men, that they are esteemed not to helpe the Lord, that came not out to helpe his people. If there were so fearefull a curse pronounced by the Angell of the Lord against them that did not helpe his people, against the mightie enemies of their outward state, may they thinke themselues secure and without danger, that helpe not theStil they beg the Question. Lord and his people, against the mighty that oppugne the everlasting saluation of their soules?
Resolution of the 10. Argument.
God threatneth severely to punish the wrongs & iniuries done vnto his children and Servants, euen in their outward states; much more the crueltie towards their soules.
Ergo: The high Court of Parliament should neither proceed so hardly against the Ministers, nor winke at others that do so proceed.
ANSWER. To the Consequence.
1. NEither did the Honorable Court of Parliament, nor the Magistrates of this Land, ever intend the least wrong to any Subiect in this kingdome, much lesse to any of the Ministers of the Gospel, no not in their outward estate, much lesse towards the salvation of the peoples soules. And certainly it is an vngrateful, yea an vngratious part of these Suppliāts, to taxe that Honorable Assembly, or any Magistrate in this land, so vndutifully and vnchristianly, for vniust, cruell and mercilesse dealing.
2. The Refractarie Ministers were never proceeded against for preaching the Gospel, or for opportune and sober executing their Ministeriall function: but onely for giddie innovation and noveltie, for faction, schisme and impugning the Magistrates auctority, or disturbing the peace and quietnesse of the Church. And would they request these vile enormities to be left vnpunished? An vnreasonable Suite.
3. The Errour is [...], Also, [...],
XI. ARGRMENT.
PHarao in the time of dearth, provided at his owne cost for the Idolatrous Priests of Egypt, that they might not sel their land: Gen. 47.22. Shall [Page 49]then so Christian a kingdome, as this long time hath beene in the time of plenty, proceede so hardly against the painfull ministers of the Gospell, that they, theirWhere Superstition sitteth Iudge, there neither Nature, nor Reason may dare to pleade the Cause. Alas! It is very lamentable, that some men (I knowe not for what carnall respects) had rather currie fauour with others and be beholding vnto other men, then conscionably liue of their owne. They should well consider the saying of the Apostle. 1. Tim. 5.8. wiues and children shall weepe and mourne for want? And will no man open his mouth in their behalfe? Were the Monks and Friers at the dissolution of their Idolatrous houses, (in the twilight of the Gospel,) provided for during their liues, though they neuer had done any good? And shall the ministers of the Gospell that haue converted many to God, and spent themselues, and wasted their patrimony, first, in fitting thēselues for the worke of the ministery, & after by their sufferings and troubles, so that they haue nothing left for their comfort in their [...]ge, beAlas! Let them haue pittie vpon themselues, and leaue their quarelling, and they shall not be neglected. neglected? Though this hath not beene regarded, by those that deprived them: yet farre bee it from this most Honorable Court, that any heart would bee found therein so hard and stony, as not with commiseration to pity them.
Resolution of the .XI. Argument.
Pharao prouided for the Idolatrous Priestes of Egypt. And the Monkes and Friers at the dissolution of their Idolatrous Houses, were prouided for during their liues, though they never had doone any good.
Ergo. Much more ought the Refractarie Ministers be provided for, hauing doone so great good in the Church of God.
ANSWER. To the Consequence.
1. THe Argument doth not follow, because of the dissimilitude that is in the instances or examples and the Ministers cause.
I. Pharao ministred dayly Foode vnto such Priestes, as he thought professed true Religion, and diligently obeyed him in the function of their Office. A rate example of a boūtiful & magnificent Prince, though otherwise in Errour.
But the Refractary Ministers, though professing true Religion, yet do they obstinately, being blinded by Superstition, refuse to serue GOD & his Church in the faithfull and diligent function and exercise of their Ministery.
II. The Monkes and Friers were depriued of al, against their will, for Sodomie, Heresie and Idolatry, which they had embraced in time of their ignorance.
But the Refractary Ministers are willingly depriued, for obstinate Superstition, in refusing sincerely to preach the Gospel of Christ with vs, not being conformable vnto the Christian lawes of our Church and Magistrate.
III. The Monkes and Friers could not haue retayned their places and possessions, no not by submitting themselues: But the Refractarie Ministers may, if they will but conforme themselues vnto the lawfull ordinances of our Church.
2. For the Good which the Refractary Ministers haue doone in the Church of GOD, I will no [Page 51]way extenuate their deserts. but could haue wished that they had made greater cōscience of their Ministery, wherby they might haue done more Good still: and not like Ephraemites, haue turned their backes in the day of Battaile.
3. The Errour is, [...]. And, [...].
XII. ARGVMENT.
MVch also may the prayers of such ministers, for this Court of Parliament, and for every state and degree thereof, and for other, beTrue: if they continue diligent in their vocation. But being mēbers rent and cut from the body of the Church of God in this land they are vnseruiceable for the same. regarded: for the prayer of the righteous availeth much, if it be fervent, Iames 5.16. And the prayers of the Saints are compared to Harpes and golden vialls full of odours &c. Apoc. 5.8. God would haue Abimelech King of Gerar, to make such accompt of this argument, that for the same he would haue him to vse Abraham the better, Gen. 20.7.
Neither did the Apostle Paul onely, for this cause, most earnestly craue the prayers of the meanest Christians, in those Churches to which hee wrote: b [...] [...]lso wicked Pharao did earnestly desire the prayers of Moses and Aaron, Exod. 8.8. Darius also, though an heathen King, did therefore commaund all things necessary for the building of Ierusalem, to bee aboundantly ministred to the Iewes, that they might pray for the Kings life, and for his sonnes, Ezra. 6.10. Howe much more then ought such Christian assemblies as this present Highe Court of Parliament is, to labour the more, [Page 52]for the comfort of God his children, especially hisAre they Faithfull, that fall from their rule and obedience? faithfull ministers, that thereby they may be incouraged to prayer, the more earnestly, for them and theirs.
Resolution of the 12. Argument.
The Prayers of faithfull ministers of the Gospell, are very effectuall in behalfe of Christian Assemblies.
Ergo: The high Court of Parliament, even for this cause, ought somewhat to regard the Refractarie Ministers.
ANSWER. To the Consequence.
1. NEither are the prayers of Schismatiques, much to be regarded neither will the Honourable Court of Parliament altogether neglect the Refractarie Ministers, but will labour by all good meanes, for their recalling: neither can the Refractarie Ministers in Charitie, but still pray for that high Court, yea in case they did not satisfie their desire.
2. If they had still made conscience of their dutie in their Ministerie, their prayers had beene much more effectuall.
3. The Errour is, [...]. And [...],
XIII. ARGVMENT.
SVurely (saith our Saviour) The haruest is great, and the labourers are few, pray yee therefore the Lord of the haruest, that he would thrust forth labourers into his harvest. Mat. 9.37.38. Will [Page]our Sauiour, haue all to pray the Lord of the haruest, that he wold thrust forth labourers into his haruest? and may any men then, by head and shouldersThey are not thrust out that run away. And they run away, that leaue their necessary calling for little or no cause at all. thrust labourers out of his haruest? It would be accompted madnesse, for a man to thrust labourers out of his owne haruest, when his haruest is ready for the sickle, and he hath not laborers enough. But it is impiety to thrust labourers out of the Lord his haruest, especially such as whom himselfe had before thrust forth into his haruest, furnishing them with sickle and all other things necessary. And lastly such as had done good seruice in his haruest. Againe, will our Sauiour, haue men onely to pray the Lord of the haruest, for thrusting forth of labourers into his haruest, and will hee haue them to do nothing else in this behalfe? As well may they thinke that they are onely to pray for their dayly bread, and that they neede to do nothing else for the getting thereof.
Resolution of the 13. Argument.
Our Sauiour willeth all to pray the Lord of the Haruest, that he would thrust forth labourers into his haruest.
Ergo No man ought by head and shoulders to thrust out labourers out of the haruest.
ANSWER.
1. I Grant the whole. If the suppliants will instance, Why then do you silence & depriue the Ministers?
2. I answer. They are not such labourers, whom our Sauiour meaneth: neither are they thrust forth of the haruest, for labouring, but for [Page]labouring as they ought not, for sowing the tares of sedition, schisme and faction, for disturbing the peace of the Church, and for molesting other sincere and faithfull labourers.
3. The Errour is, [...]. Also, [...].
XIV. ARGRMENT.
Whosoeuer (saith our Sauiour) shall be ashamed of me and of my words, of them shall the sonne of man be a shamed, when he shall come in his glory, and in the glory of the father, and of the holy Angels: Luc. 9.26. Is this to be vnderstood onely of the time of persecution, and not also, and much more, of the dayes of peace? Or are not they ashamed of Christ and of his words, that will not speake for him andAs if the disciplinarian giddinesse were Gods word. his word? Nay let the contrary branch of the opposition touching the promise, made by our Sauiour for the confessing of them before his Father which is in heauen, that shall confesse him before men, suppresse this vaine imagination: Lastly touching this point, will they not be ashamed of Christ, but confesse him and his words before Tyrants in the time of fiery triall, that will not shew themselues zealous for Christ and his words, before aHere againe the suppliants confesse that we professe Christ and his word. Why do they exclaime the? State fauouring, and professing Christ and his words, in the dayes of peace? Truly God by his almighty power & rich grace, may mightilyFeare and weaknesse forsooth, because they will not part-take with Schismatikes. strengthen such men in the dayes of trouble, (notwithstanding their present feare and weakenesse) but certainely in reason this is little to [Page 59]be hoped for. Let no man therefore flatter or deceaue himselfe with any such poore, simple and shiftfull conceite.
Resolution of the 14. Argument.
Euery man ought freely to confesse Christ before men in the time aswell of tryall and persecution, as of truce and peace.
Ergo. The high Court of Parliament ought earnestly to speake for Christ and his word.
ANSWER.
1. I Graunt the whole againe. What can this aduantage the Refractarie Ministers? It followeth not, that therfore their Honours shold speake for thē. For they are neither Christ, nor his word [...] neither is their quarell and contention, either for Christ, or for his Word, as hath beene declared before.
2. The Errour is, [...].
XV. ARGVMENT.
YOur zeale touching the Papists for more seuerity against them hereafter, that thereby they may be the more easily conuerted frō their damnable heresies; is worthy euerlasting renowne. But may it also please you to consider, to what ende there shalbe more seuere lawes made, for the bringing of thē to church, if there shal not likewise beAs who would say, there can be no sufficient prouision of able Ministers except Schismaticall Ministers to make vp the nūber. prouisiō, that when they come there they may haue such Ministers as shalbe able substantially, & soūdly to confute their heresies, & to instruct [Page 56]them in the trueth and not such, as against whom, in respect of their insufficiency and weakensse, they shalbe able to take exception: yea whom also they shall deride: yea, and finally, by whom they shall be more confirmed in their heresies: or at the least, the more hardened against the trueth? Willany manWhy not? say, there may be sufficient ministers enough, though all those that are called refractary and vnconformable, be expelled? IVaine hope. It shold seeme these suppliants are but little acquainted with the Vniuersities. hope the wisedome of the meanest of your Honourable assemblie is such, that he wil heare this an hundred times, before he wil beceue it once: For sith al that now are, and were before any proceeding against those before mentioned, were not enough, sufficiently to furnish euery congregation, what will the paucity be, when from those so manyAn Hyperbole, to make their number seeme the greater. hundreds, as able as any other shalbe detracted.
Resolution of the 15 Argument.
It is necessary that there be made prouision of sufficient able Ministers, one in euery congregation, to instruct the people in the truth, to confute the Papists, &c.
Ergo. The refractary Ministers must needes be restored.
ANSWER.
1. AS if there were not able Ministers enough, (God be praised) in both vniuersities and other parts of this kingdome, (if competent maintenance could be procured for them) sufficiently to furnish every Congregation, to instruct the people in religiō, to refute the Aduersary, &c. but that the small handfull of Schismaticall Ministers [Page]must needes be entreated to make vp the number.
2. Suppose there were not able ministers enough, for this purpose: haue not the Refractary Ministers then greater reason to iome with their Brethren, in preaching the Gospell, confuting the Papists, &c. then superstitiously to quarell about crosse and surplice, and to sorsake their necessary vocation and function?
3. The Error is, [...]
XVI. ARGVMENT.
TOuching the matters of trouble, and molestation to the ministers, hither to mentioned, viz.Hence appeareth what they be, that the Refractaries are offended with. Why then do they pretend the Gospel of Christ, the saluation of the people, reconciliation with God &c. Ad populū phaleras Subscription, Ceremonies, the strict obseruation of the booke, and other Conformity, all men know, whatAnd all by reason of the Refractary ministers obstinare superstition. diuision and contention there hath beene betwixt the ministers of the word in this kingdome, and their brethren, as in other Churches reformed, so especially in the former part of his Maiesties Dominion in Scotland, and what hath beene written by one part (especially by theO, Martin was a modest man. conformable part)They will offend, & yet will not be told of it. in disgrace and reproch of the other. But especially great hath bin the ē tention and controuersie heere at home: much more indeed for and about these things, then for or about any point of doctrine.
This is euident, not onely by most bitterHeat of contention may carry men farther then were expedient. But are the Refractaries milder in this kind? Witnesse all their pamphlets and Libels written against vs. inuectiue sermons priuate raylings, and publike disgracefull bookes against them: (the mostA disgracefull terme. But do they acknowledge themselues Non conformitanes and schismaticall? CōformitantsSuam scabiem aliis affricant. thinking [Page]that they never preach, speake, or write any thing well, except in their preaching, talke and writing, they scourge those whom they call Puritan, prescise, schismatical, and refractary ministers) but also by the actuall severitie against them. For it may be truely said, that inA malicious lye. There are few or none in the Church of England, so ignorant, & so scandalous in the Ministery as here the Suppliants insinuate: & if any such be amongst vs, sure I am, that (vpon complaint or intimation otherwise) they are seuerly censured & punished for it. Yet I must giue them to vnderstand, that Scandalous Ministers for life, are more tolerable in the Church, then such as be factious, schismaticall, or scandalous for doctrine & phanaticall conceipts, Plus enim nocent doctrinae scandala, quàm morum delicta. one yeare, and in one Dioces, more haue beene for these causes suspended and deprived, then in full 46. yeares throughout the whole Realme of England, either for vnsufficiencie, or for any matter of scandall: albeit it cannot bee denyed, that in some one Diocesse, there are more ignorant & scandolous ministers worthy of deprivatiō thē there areAnimpud [...]t and loud lie, without any shew of probality. cōformable ministers in al Diocesses.
By this controversie and contention among the ministers, there hath beene no lesse dissention and alienation of mindes and heartes, betwixtThe more haue the Schismaticall Ministers to answer for, by whose default all these stirres and broyles are raysed in the Church. other of his Maiesties subiects for the same things: yea, much separation of many from their ministers, as likewise betwixt themselues. Now how dangerous this is for his Maiestie & for the whole Land, as it doth appeare by theAnd all by reason of the pertinacy of the Refractary Ministers. encrease and courage of the common adversaries the Papists, according as the ministers and people for those causes haue bin molested & disgraced, so it is further evident by reason. Because as the concord peace, and good agreement is a principall part of the strength of a King & kingdom so their discord & contention, cannot but bee dangerous for King and kingdome. For our Saviour himselfe (speaking according to the cōmon speech of other, saith, That a kingdom Wherefore then do not they ioyne themselues vnto the Church, and cease to make a diuision amongst vs? divided against it selfe, cannot stand. Mar.
What is therefore to be done in this case? How may these contrversies and contentions be wel pacified, & best compounded Verily by imitating therin God him selfe, the God of peace. For as he is and must be acknowledged best of also herein also, he hath given vs the best president, the best patterne. What is that? [...]. The time of the old Testamēt being exspited, Christ abolished the Ceremoniall law, and ordained the new Testament What will they conclude from hence? When he saw the great division and hatred betwixt the Iewes and the Gentiles, he tooke away the partition wall betwixt them, which was also called by the name of hatred, because for it the Iewes had hated the Gentiles, and the Gentiles likewise the Iewes. What was the partition wal? The law of commandements standing in ordinaunces, that is, in Ceremonyes, which hee himselfe had given to the Iewes. Ephe. 2.14.15. For therby, cannot be vnderstood the moral law, which from the beginning had as wel concerned the Gentiles, as the Iewes: But the Ceremoniall law being that, in respect wherof, the Iewes in pride had cōtēned the Gentils, & for which the Gentils likewise, in no lesse malice had envied the Iewes, as hauing such a law by themselues as for the which, they neither would nor might communicate with the Gentils in their heathenish worship: the Lord therefore did altogether remoue the same, that so not only they which were once far from God, might bee made neere by the bloud of Christ (whereby the partition wall was broken downe) but that they also that had bin before twaine, might be made one (as it were two houses made one, by breaking downe of one wall, or two fieldes layd into one by taking away of one hedge) that so there might be peace.
The Lord might haue communicated the Ceremonies of the Iewes vnto the Gētils, or given new vnto [Page]both. But sith he made this peace onely by removing those Ceremonies altogether, that himselfe had once instituted, and didWhat? Not any? No Sacraments? nor other ceremonies? not ordaine any in their place, then consider (I beseech you) in your godly wisdomes, how much more it behooueth all those Ceremonies & ordinances, which we e onely in vented by man, to beThey wold bring Cyclopicall ataxie into the church. vtterly removed, having especiallyFalse. They are as it were the bondes of societie, besides other vses for edification no necessarie vse, but being rather bones of contention betwixt brethren, and children of the same Father & Mother, and coheyres of the same inheritance: as also people of the same Nation, and subiects of the same King and Soveraigne. Yea, consider (I beseech you againe) the more seriously, how necessary it will be, thus to makeIf the Suppliants request were granted in the Ceremonies, yet would the Refractary Ministers be restles still, vntil they had altogether brought in their New Discipline: & (peraduēture) more restles then also then euer they were before. peace, not onely because this peace will be exceedingly beneficiall (as hath beene shewed) to King and kingdome, especially the common aduersaries so now combining themselues against vs) but also because it will be a worke most acceptable to God. For Blessed are the Sound and solide Peace will neuer be wrought, but by recalling the Refractary Ministers frō Schisme and faction vnto perfect obedience. peace makers for they shall be called the children of God. Math. 5.9.
Resolution of the 16. Argument.
The matters in question, viz. Subscriptiō, Ceremonies, the strict Obseruation of the Booke, and other Conformitie, are not of any necessarie vse, but are causes of diuision, and bones of contention amongst vs.
Ergo. They both conveniently may, and ought to be taken away.
ANSWER.
I. To the Antecedent.
1. IF the matters in question betweene vs, be [Page 59]but Subscription, Ceremonies, &c. as here the Suppliants ingenuously confesse, wherfore then haue they hitherto mainely cried out, that their contention was about the Cause of God & his Word, whole Christ and his Gospell, the Ministery thereof and Saluation of the people?
2. Albeit we also do not hold Subscription, Ceremonies &c. to be absolutely necessary to saluation, nor to be imposed vpon euery Church (for why should not other Churches vse their owne liberty?) yea and our Church hath power to alter these particulars: yet we know, that some Ordinances and Ceremonies, are euen necessary for the gathering of assemblies, establishing of a Church, and be as it were the bonds and linkes of society.
3. Yea euen these particulars, Subscription, Ceremonies &c. being imposed by the Church, and commanded by the Magistrate, are necessary to be obserued vnder payne of sinne, seeing he that resisteth auctority, resisteth the ordinance of God. Rom. 13.
4. And that they are things indifferent in themselues, and may be vsed without sinne, wee haue proued at large, in a peculiar booke writtē of that Argument. Lib. de Adiaphoris.
5. Now that they are become the bones of contē tion, & causes of diuision among vs, is very much to be lamēted, seeing the free course of the Gospell is somewhat troubled, and the common Enimie aduātaged therby. But the faulte tests on thē, who of meere superstition and grosse ignorance, [Page 62]cannot finde in their consciences to embrace the holsome Ordinances and Constitutions of the Church, not any way preiudiciall vnto the Gospell, nor repugnant vnto the word of God, but most agreeable and consonant vnto the same.
16. The Errour is, [...]. And Crimen falsi
II. To the Consequence.
1. The Antecedent being declared to be false, the Consequence cannot be true.
2. The Errour is, [...].
XVII. ARGVMENT.
IN the next place (that I may heape vp many things together, and contriue many arguments into one) I do offer to your wise & godly considerations, the works of God amongst vs: his workes of Iustice, & his works of mercy: together with theThey mistake the Ends: as those Gentiles did, who offirmed, they were plagued, because of the Christians contempt of their Gods. ends for the which he hath wrought them before vs and the vses, which he would haue vs to make of them. First therefore be yee pleased to call to minde, the late mightie and fearefull pestilence wherby in all places (almost) of the land, but chiefly here in London, the Lord made heapes vpon heapes. Doth the Lord chastise particular persons, that he may teach them in his lawe, Psal. 94, 12. drawe them neerer vnto him, and make them more plentifully partakers of his holinesse? Heb. 12.10. Yea, & that they may be more zealous & amend. Reuel. 3.19. And are not these as well the ends, why he chastiseth whole States, Churches and kingdomes, as theIt is true: the Lord correcteth vs for our sinnes, & the Refractary Ministers, schisme is no meane cause of our punishment. sinnes of whole States, Churches and kingdoms are the causes that first moue him so to chastise them? [Page 63]Yea, is not this the more to be considered, because this rod of God doth still remaine and linger, as here in Londō, so also in divers other places of the land? for doth not the Lord hereby intimate vnto vs, that yet that is not performed by vs, which he looked for frō vs?
Againe, is it altogether to be neglected, that he hath so mittigated this his severity toward vs as he hath? And that he hath in part commanded his Angell to put vp his sword, and not to smite so many as before he had done? And doth not the Lord by smiting vs in such sort, threaten, that if for all this we shew no better fruites of amendment, he will plague vs yet seaven times worse? Levit. 26.18. By healing vs also in part, doth he not admonish vs, that if we do not yet repent, but continue still to sinne against him, a worse thing shall come vnto vs? Ioh. 5.14. OThis Apostrophe shold haue bin more fitly applyed vnto the Refractary Ministers, yee that doe now represent the body of this land, consider of this matter.
What shall I heere speake of our late great danger by the late most bloudie, horrible, vnnaturall and monstrous conspiracie of the Papists; as against all in generall so specially against you that are now essembled, in this high Court of Parliament? Would the Lord haue every person to prouoke his owne soule to praise the Lord, for redeeming his soule from the graue, Psa. 103.4. And would he not have the whole land & specially you that are now assebled in high court of Parliament, representing the whole land and in speciall maner delivered, to enter into serious consultatiō & deliberatiō with your selues, what to render vnto the Lord, for al his benefits towards you, Ps. 116.12 ThoughI will not descant on the Suppliants meaning in alleadging this example. The wise may consider it. Hezekiah hauing recouered health, wēt first [Page 62]into the house of God, and made there a Psalme of thankesgiuing for his recovery, which yet remaineth in holy writ, as an everlasting monument of his thankfulnesse; yet because in other things, he was not generally so circumspect and carefull, of all obedience to God as he should haue beene, but his heart was lift vp within him, it is said that he rendred not vnto the Lord, according vnto the reward bestowed vpon him; and that therefore wrath came from the Lord against him, against Ierusalem, and against Iuda. 2. Chro. 32.25. So let this be considered, that yee may provoke your selues to the more publike testimonie of thankfulnesse, for our late publike deliuerance. And because mercy (even towards the bodies of men) is more desired then sacrifice, and that therefore mercy towards their soules, is much more acceptable vnto God, for which cause it is there said, that the Lord doth also more desire the knowledge of God, then burnt offrings. Hos. 6.6. Therefore also, as God his goodnesse towards the whole land is knowne to all the world, so let all the world know, and let all ages to come bee witnesses, of our thankfulnesse for the same, by your present mercy towards theTo wit, by setling the state thereof, and prouiding seuere lawes against hereticall Papists, and schismaticall Refractaries. Church. He that biddeth vs to call vpon him in the day of our trouble, and promiseth to deliuer vs, requireth also that wee should glorifie him. Psal. 50 15. How much more then ought we to glorifie him, being in the day of our trouble delivered before we called vpon him?
Verily (most Honorable assembly) in this respect our deliueracce is the greater, then the deliverance either of the Iewes from the bloudy intent of Haman, [Page 63]or of our selues in the yeare. 1588. For the Lord did not worke those deliverances without the meanes of prayer and fasting: but this, his owne right hand hath brought to passe, before that ever wee did open our lipps vnto him in that behalfe. Yea, herein is our deliuerance also the greater, because, though the mischiefe plotted against vs was but bodily, yet the mischiefe plotted against ours and all posterity was spirituall, even to haue reduced them to the former bondage of popish blindnesse, superstition and Idolatry, so to haue perished everlastingly: and therefore wee that should haue beene consumed touching our bodies, and outward states, in this intended massacre, (if it had proceeded) should haue beene much better, then they that should haue liued. As it belongeth therfore to all, at all times to glorifie God for this great deliverance, so specially it belongeth to you that are now assembled in this high Court of Parliament
The Lord eareth not for any observation of a day onely, in remembrance of his me eies, nor for bare words in commendation and celebration of his goodnesse, except that otherwise we doe dispose our way aright: For this is the best prayse whereby hee is glorified. Psal. 50.25. Yea even nowe, and at this Session, doth the Lord require this of you. For hath not his hand of sicknesse in many places continued, and doth it not still hoover o [...]er vs from before the first summoning of this Parliament, to this present Session? And did not God reveale his mercy in revealing the late treason, and delivering vs from it, immediatly before the last Session, that your meeting might be proroged, whereby in the time of Interim, [Page 66]ye might haue the more leasure, the better to deliberate and consult, what at this your assembly might most make for the glory of his name, and the good of his Church? And will ye now dissolue your metting without doing of further matter inAs if no good could be done vnto the Church, but the Restitutiō of the Scumaticall Ministers, which indeed is no good. that behalfe then yet ye haue done?
Againe, are not many of you auncient, and in that respect never againe like to be of any other Parliament? which also of the youngest and lustiest of you knoweth, either that he shall liue to an other Parliament▪ or to another Session of this Parliament: Or if he shall liue to another Parliament, that he shalbe chosen to bee againe thereof? Or livyng to another Session of this Parliament, that he shall haue health and strength to be present thereat? Are not some worthy men, that were at the former Sessions of this Parliament, now at rest with the Lord? Yea, are not some other that were living and in health at the time of the last Session, now also (before the beginyng of this Session) gathered to their Fathers?
Yea further, because divers of the ministers deprived and silenced (being partly very aged, and partly consumed withWhat godlinesse is there in wilfull and malicious cō fronting the Magistrate, in repining at their brethren and superstitious forsaking their calling, liuings, flocke and all, to the vndoing of themselues, their wiues, children and friends? Godly griefe,) not so much for their owne troubles, as for the desolation of the Churches, both presently seene, and for future times by the present to be prognosticated, in as much as many mostA c [...]lumnicus Censure. vnworthy persons are thrust into their places, (in which consideration, as Elisha wept, by the spirit of prophecie, to foresee the miserable havocke that Hazael should make of the people of Israel touching their bodies, 2 Kings 8.11.12. So what Christian heart can refraine weeping and bleeding, to forethinke [Page 67]of the spiritual spoyle, that will be made in the Church byA manifest slander. But if it be so, wherfore do not the Refractary Ministers ret [...]ine their places to keepe out such? blind guides, corrupt teachers, & careles: yea wicked and vngodly Pastors: because (I say) many faithfull ministers deprived and silenced, partly by age, and partly by Godly griefe, are so neere the finishing of their race, that the ground for their graue is in a manner already measured: therfore ye that are the Lords worthies, now assembled in this High and Honorable Court, do that, that is to bee done by you, for the glory of God, and comfort of his Churches and Ministers, with the more speed and expedition, that such seruants of God as are so neere their end, may yet be somewhat reviued and comforted before their end, blesse you and yours before they die, and so take their leaues also of you and yours, with the more peace and ioye to their owne soules.
As your house of Parliament at the last Session therof, should passiuely haue beene the house of blood, yea the fountaine (in some sorte) of blood, that even from thence should haue flowed streames and rivers of blood through out the whole land: so let it at this Session bee actiuely the house of comfort yea a fountaine of comfort, that from thence may flowe a river (as it were the river of God) and a floude of spiritual comfort, icy and gladnesse to al the land. To all the land▪ Yea to all Nations that know the Lord and cal vpō his name: yea to al posterity. As the first day of the last Session, should haue bin, a day of darknes & of blacknes, a day of clouds & of obscurity (as Ioel speaketh ch. 2.2.) so let the last day of this Sessiō be a bright and cleare sunshine day, a day of light, a day of [Page 66]comfort and refreshing from the Lord. As the Lords enimyes, the bloody and mercilesse Papists (mercilesse to them selues, in murdering themselues heretofore and of late, and therefore much more mercilesse vnto other) As these men would haue made themselues as a fire to devoure all before them, and as a flame to burne vp all behind them. Ioel. 2.3. So be ye that are the Children of God, and should therefore be mercifull, as your Father also is merciful, Luk. 6.6. Be ye (I say) as it were the rayne: even as the first and the latter raine, (Ioel. [...].24) as their wrath shold haue bin like the roaring of a Lyon (as Salomon speaketh of the wrath of a King) so let your favour be (as Samon speaketh of the favour of a King) like the dewe vpon the grasse. Pro. 1.12.
By this mercy that hitherto I haue (as it were at the barre of your Iustice) pleaded for, and provoked you vnto, yee shall not onely treasure vpThe Suppliants speak by contraries. comfort to your selues against the day of your death, when ye shall most stand in neede of comfort, but yee shall also make your old age the more honorable: yea after your dayes here ended, your name and memory will be honorable with all posteritie. Whe [...]efore did Deborah say, that Iael the wife of Heber should be blessed aboue other women, yea blessed aboue other women dwelling in tents? Iudg. 5.24. Because with an hammer shee had driven a nayle so deepe into the head of Sisera sleeping in her tent, that he did never awake.
If such a sentence of blessednesse were prophecied of Iael, for making away onely an outward enimy of [Page 69]the outward state of the Church, howe much more shall ye be blessed: yea blessed aboue many former Parliament men, if as some haue made a beginning of the desolation of the whore of Rome in these landes so ye shall make perfect that beginning, and vtterly take away whatsoever of herWe must wisely distinguish between such things as are proper vnto the Papacie and what they haue by vsurpation, but are proper vnto the true Church of God. ornaments yet remayning, wherwith she and her Priests were wont to be decked, and are yet decked, and wherwith also her Idols were wont to be worshipped, and are yet worshipped? And if as other haue already (in some sort) begunne to driue the naile into the head of the Archenimy (next vnder Sathan himselfe) of the spirituall state of the Church, so ye shall also driue the same further? Yea if likewise as the Papists comforted themselues touching their contrived and hoped for destruction of our persons, and of our religion, saying (in dreaming sort) among themselues, as Moses said to the Israelits, these men and this religion which yee haue hitherto seene, ye shall never see againe: so likwise ye by the sword of the word of the Lord, and of your authority, (as it were) by the sword of the Lord and of Gideon, Iudg. 7.20. if (I say) ye shal so cut of the tayle of the said whore of Rome, and (as it were) her branch and rush, that there shalbe no more hope left to her lovers here amongest vs, of ever committing the like spirituall fornication with her hereafter, that heretofore they haue done: that so we may comfortably apply the former words of Moses to our selues and to our children, touching the Romish religion and all theProper therevnto. appurtainance thereof, which wee haue seene, that we shall never see them againe, Exod. 14.23.
Yea, let the late conspiracie of Papists before mentioned, [Page 70]prouoke you so much the more carefully, and firmly, to abolish their whole religion, to the least hem of every garment and Ceremony thereof, as also the more surely to establish the Gospell with all things appertaining therevnto, and every holy meanes for the best supporting thereof, by how much more, the cursed fruites thereof haue proclaimed it, and daily do proclaime it, to be odious and abhominable in the sight of God. Lastly, though they were then disappointed, yet your wisdome is such, that I hope yee need not be admonished, either not to thinke that they will hereafter be idle and giue over their occupation, of wicked and treasonable imaginations, or not to neglect, by all good meanes possible, to prevent whatsoever future treacherie and conspiracie, yet they shall in their darkenesse, further practise against vs.
Resolution of the 17. Argument.
In this Argument the Suppliants, heaping (as themselues professe) many things together, and contriving many Arguments into one, do certainly verie worthily and Christianly discourse, as of sundrie other things, so especially concerning the Lords great mercies, in the miraculous deliverance, as of your Honourable House of Parliament, so also consequently of the whole State and Kingdome, thereby redeeming both our Bodies from corporall, and our Soules from Spirituall intended captiuitie of that bloodie Man of Sinne, the childe of Perdition. Which verily should prouoke every good Christian to speciall thankfulnesse [Page 71]vnto our heauenly Father, to repentance for our former transgressions, to present diligence in our severall vocations, and ever hereafter to keepe a more vigilant and watchfull eye over the perfidious and treacherous Aduersarie. But let vs examine how the Suppliants applie these things to their purpose.
I. REASON.
God sent lately amongst vs a mightie and fearefull pestilence, for omission of some dutie which should haue beene performed.
Ergo. The high Court of Parliament is presently to restore the refractarie Ministers, especially seeing the plague doth still hover over our heads.
ANSWER.
1. TO let the Antecedent passe, which yet is not so fully and warily laide downe, as it ought to haue beene. Who doth not see the weaknesse of the Consequence. For doth GOD plague vs because of the proceedings against the Refractarie Ministers; and not rather for our horrible sinnes of securitie, pride, vnthankefulnesse &c. This is certaine: and that rests to be proued still.
The Errour is manifold. 1. [...].2. [...].3. [...].4. [...].
II. REASON.
God hath lately delivered the House of Parliament & the whole land from a bloudie intended massacre.
Ergo. That honourable Court specially ought to testifie their thankfulnesse vnto God, by restoring the Refractarie Ministers.
ANSWER.
1. AS if there were no other meanes whereby that honourable Court might testifie their thankfulnesse, but by restoring Schismaticall Pastours vnto the Church, the more to disturbe the peace thereof.
3. The errour is, [...]. Also, [...].
III. REASON.
Many of the honourable Lords, and other members of the Parliament, are very ancient and striken in yeares; and therefore never againe like to be of any other Parliament.
Ergo. They ought to do good now, by restoring the Deprived and Silenced Ministers.
ANSWER.
1. BVt it hath not beene yet proued, that to restore the Refractarie Ministers, is to doe Good, and not rather to doe hurt; and to sinne by being cause of nourishing faction and dissention in the Church.
2. The Errours be, 1. [...]. 2. [...]. 3. [...].
IV. REASON.
The Refractarie Ministers would be very glad, if they were comforted, restored, and let alone.
Ergo. They ought so to be.
ANSWER.
SO would all Schismatiques, Heretiques, Papists, Atheists, yea all malefactors, murtherers, theeues, cut purses, be very glad, if they were comforted, deliuered, and let alone.
V. REASON.
The House of Parliament, by their mercy shewed towards the Refractarie Ministers, shall not onely treasure vp comfort vnto themselues against the day of their death, but shall also make their olde Age the more honourable, and their names memorable amongst all posteritie.
Ergo. They ought so to do.
ANSWER.
1. IF by Mercy, they meane their reclaiming from Schisme and faction, I grant the whole.
2. But if they meane their Restoring againe, they continuing still the same men they are now: then is the Antecedent a foule begging of the Question, and the Argument inconsequent.
3. For, contrariwise it may be concluded. The House of Parliament, by restoring Schismaticall Ministers, to disquiet the peace of the Church; shall not onely attract guilt and remorse of conscience; but also preiudice their honourable Age, and make their names reproachfull amongst all posteritie.
VI. REASON.
As Iael was blessed aboue other women dwelling in tents, for driving a nayle into Siseraes head: So should these Parliament Men, be blessed aboue many former if they vtterly tooke away all the Whore of Romes ornaments yet remayning &c.
Ergo. They ought to do so.
ANSWER.
1. THe instance is altogither different. For Sisera was a speciall enemie of the Children of Israel, and of the Church of God, (Iudg. 4.2.) But the Ornaments the Suppliants speake of, are the good Creatures of God, hauing no hurt or ill in them.
2. Neither were the Popish idolatrous Priestes ever decked with our Ornaments, neither are they now.
3. Neither were our Ornaments ever worshipped or abused to Idolatrie, neither are they yet.
4. Neither if they had beene, is it absolutely necessarie to destroy the Substance of them, togither with the abuse: but the abuse is to be abolished, and the true vse restored. The reasons hereof, and cautions to be vsed in this point, I haue layde downe in another place. Chap. 11. Lib. de Adiaph.
5. The Errour is, [...]. And, [...].
XVII. ARGVMENT.
TO conclude therefore, whilst ye haue time, and whilest it is called to day, feare that ye shal never [Page 75]hereafter haue the like time and oportunitie that now ye haue: and therefore as Bathsheba said to her most princely sonne Lemuell, Open thy mouth for the dumme, and in the cause of all the children of destruction, open thy mouth: iudge righteously, and iudge the afflicted and the poore. Pro. 31.8.9. So say I, to all them that by their place may any way do good to the Church of God, and to any afflicted and poore members thereof. Yea, as the said Queene Bathsheba saith before, giue yee strong drinke, to him that is ready to perish, and wine vnto them that haue griefe of heart, that he may drinke, and forget his povertie, and remember his miserie no more, Pro. 31.6.7. So I doe wish all them that are of any authoritie, or in any place of grace and favour, especially this present high Court of Parliament, to giue a plentiful boll of the strong drinke of their comfortable favour, yea an whole flagon ful of the wine of their grace, that they that are now poore, and haue bin long heavy harted for theBeging of the Question. Let the suppliants looke into themselues and bevvaile the corruptions they shall see there. corruptiōs & ruins of Syon & that in the greif of their hearts are ready to perish, may drink so deeply therof, that they may forget their poverty, and remēber their misery no more. Iob said, that he had not contēned the iudgmēt of his servāt, neither of his maide, when they contē ded with him. Iob. 31.13. How much lesse thē is theImpudent begging the Question. iudgment of the ministers of the gospel, yea, of the mother 06 of vs al (the Church of God) yea, of God himself, of Christ Iesus, of the holy Angels, of our selues & our posterity, & finally of king and kingdom (as hath bin shewed) to be neglected? As Hamā said of the Iewes to Ahashuerosh, that they were a people scattered & [Page 76]dispersed among the people in al provinces of his kingdome, having lawes divers from all people, and not observing the Kings lawes, and that therfore it was not for the Kings profite to suffer thē. Ester. 3.8. So I am not ignorant that these ministers of the Gospell. of whom I haue now in these Arguments made so often mention, areAnd that iustly, if you meane the state of the Church. charged as enimies to the state, perturbers of the Church, seditious, schismaticall &c.
But if it were lawfull and free for these men to expostulate with the state touching the former matters, as David did with the Lords annoynted Saule, they might not onely say with David Wherefore do ye giue eare to mens words, that say, behold David seeketh evill against you? 1. Sam. 24.10. But they might also plead their innocency, as David doth his, verse. 12. Vnderstand and see, that there is neither evil, nor wickednesse in vs, neither haue wee sinned against you. But in the meane time, this they may boldly say, that as the former hath bin an old accusation in all ages, even against the best friends of the Church and state, so it is answered by the D. King in his 42. lecture vpon Ionas, pag. 171. out of Augustine, that such accusations are rather by confiction then by conviction. And therefore as our most gratious Queene of most happie memory Queene Elizabeth, before she was Queene, in her distresse, in the dayes of Queene Mary, wrot with her Diamond in a glasse window at Woodstocke.
EvenNot so. so may these men both speake and write, the [Page 77]same of themselues.
As for suchAn vniust calumnie.accusers as are alwayes provoking all men, especially Princes, and Nobles against them, I wish them to take heed of that fearefull cursse, wherwith As if Dauids case and the Schismaticall Ministers were the same. David cursed those children of men before the Lord, that had sturred vp Saule against him, and that by that meanes had cast him out from abiding in the inheritance of the Lord, saying go serue other Gods, 1 Sam 26.19. For my part, I pray that God may giue them a better minde, that so they may rather be the blessed of the Lord.
Touching other also that haue beene, or are forward, inIn obeying the Superiot Magistrate, & executing Iustice. silencing, depriving, or otherwise molesting of ministers, for omission of Ceremonies, not observing the booke of Common prayer in that strict manner that they doe vrge the same, and for other conformitie, (though in other things they doe and cannot but iustifie them) I am so farre from wishing the least evill vnto them, that I doe heartely praye the Lord (who hath the hearts of all in his handes) to worke such a gratious change in them, that they may by all meanes as much further the worke of God, as by their former dealing they haueFalse. hindred the same. That so they may haue all true honor in this life, and bee eternally blessed in the life to come. Finally concerning our most gracious Soveraigne, I haue prayed, I doe pray, and whilest I liue I will pray for him, as Salomon prayed for himselfe, 1. Kings 2.45. Let King Iames be blessed, and let his throne bee stablished before the Lord for ever: yea, so I pray the Lord to blesse him, with our Noble Queene, and all their Royall issue, that their earthly [Page 78]kingdome being ended, they may haue the heavenly, and there raigne with Christ Iesus the King of Kings for ever, and ever. To this prayer, Let all the people say, Amen.
Resolution of the 18. Argument.
The high Court of Parliament is bound speedily to open their mouth for the dumbe, to iudge righteously, to iudge the afflicted and the poore, to give strong wine to him that is ready to perish; and not to contemne the iudgement of the meanest Subiect.
Ergo. They are bound, speedily to restore the Refractarie Ministers.
ANSWER.
1. THis Argument is parallel, & the very same with the 8. Argument before, and is there answered.
2. In one word. I grant the Antecedent, and deny the Consequence; because the Refractarie Ministers are not such, as be specified in the Antecedent, as is often declared before.
3, The Errour is, [...].Also, [...].
The Conclusion.
HItherto (Right Reuerend and Honourable) according vnto my weake abilitie, I haue with as much breuity as I could (seeing wordes ought to be numbred vnto so great States) defended the equity of the proceedings against the clamors of these phantastique Plaintises. Wherein, as I cannot but very much lament this their contentious and wrangling humour. So also (albeit in the ecclipse of their charity, they esteeme of vs, that stand in the breach, as of the greatest enemyes they haue) I cannot in like manner, but grieue in my very soule, when I heare them complaine of their Pouerty and want of the benefits of this life, as they do in sundry places of this Supplication: which would God their singularity hindred them not to enioy, as well as we. For (alas!) what pleasure can we take to see them depriued thereof? We al beleeue in one Christ according vnto the truth of his Gospell, we do, or should obey one King, our peace is their peace, and our liberty theirs, if they will be content (as they ought) to inioy it: We can afford them roome amongst vs, we enuie them no preferments and places of any good and honourable seruice in the Church, according to their worthinesse and ability to deale therein. And whereas they lay the blame vpon vs, who are their Brethren, to be alwayes at the Nobles and Princes elbowes to stirre them vp, and to provoke al men against thē: let them looke into themselues, and acknowledge their owne error, and we assure our selues, vpon the compassionate clemencie & mercifull nature of our soueraigne Lord, that they shalbe graciously and louingly embraced, and that they shall want no manner of thing that is fit for them. Let them be ashamed of their feeding of shales and huskes at other mens trenchers, as they do, without respect, either vnto the necessity of their estate, or to the dignity of their calling: whereas the sincere Ministers of the Gospell (as a learned Man well obserueth) ought to be maintayned, not by popular contributions, but by set stipends or tithes, & that for many reasōs.Aret. in Probl. loc. 142. pag. 426. 1. That the occasion of marchandizing the word of God might bee auoyded. For otherwise, crafty, vnfaithful and hypocritical Ministers would apply themselues to their affections, whom they supposed would giue them most. 2. That Euangelicall liberty of reprehension might still be retained. For otherwise the Ministers, either durst not taxe the vices of their peculiar Benefactors, or, if they did, it would turne to their owne hurt. 3. That suspicion of flattery might be eschewed. For either the Ministers would frame themselues to please the wealthier sort, or, in case they did not, wicked and enuious people would iudge it so. 4. That the honour, shame fastnesse and honesty of the Ministers might be preserued. For what ingenuous man would not be ashamed, either to lay open his estate and pouerty to euery base fellow, [Page 80]or to send forth his seruants to beg necessaries for him from dore to dore. 5. That all fraud and deceipt might be preuen [...]on ministers. who otherwise would neuer acknowledge themselues wealthy, but would craftily dissemble their estate. 6. That enuious worldlings might haue no cause to calumniate the Ministers, to haue receiued more then indeed was giuen them. 7. That the poore people might not be preiudiced. For they must eyther contribute something towards the Ministers releefe, hauing more neede to be releeued themselues, or they must endure shame for staying their hands, when others shewed their liberality. 8. That men might not seeke occasions to put away their Ministers, vpon dislike eyther of their continuall charge in maintayning them, or of the liberty in reprehending their vices. 9. That the ministers might not seeme to be maintayned by wicked and vngodly persons, Idolaters, Heretickes, Atheists, Swiggerers &c. with whom good men ought to haue no communion. 10. That the Ministers might not be burdensome vnto the poore, to VVidowes, Pupils, Orphans, Sick, needy &c. whom it were sinne to rob. 11. That prodigall and arrogant men might not, by their large contributions, take occasion of boasting, and extolling themselues aboue others. 12. Because there is no commaundement in holy scriptures, that Ministers should be so maintained in all places, and at all times. Let them be ashamed, I say, of such base popular exorbitant dependence, when they may be maintained with their Brethren at home, and feed of the finest of the wheate. Lo the malice, the enuy and spite, which we, whom they terme their Accusers, doe beare vnto them, God beeing witnesse vnto our consciences, that wee wish them all the good that may be.
Amen. Praise, and Glory, and Wisdome, and Thanks, and Honour, and Power, and Might, be vnto our God for euermore. Amen.