he hath a knowne accuser and perfect understanding of the cause or crime objected and therewithall is permitted to haue a copye of the bill of complaint or information and allowed more over both time convenient and councell learned well to consider advise of his oth answer and if his adversaryes complaint be either in sufficient in forme or such as the Court hath no jurisdiction to determine the defendant upon demurrer without othe is dismissed and that with costs And admtit the accusation be such as is every way aunswerable yet if the interrogatoryes ministred be impertinent to the matter of complaint the defendant without offence to the Court may refuse to make answer to the same Therefore no similitude or likenes between this oth used in these Honorable courts of Iustice that constreyned oath ex mero officio Iudicis 1 Since the former sort be orderly taken in courts of justice the other without all course of judgement 2 The one where the plantiff and matter of complaint are manifest the other where neither accuser nor matter of accusation doeth appeare unlesse the bare suspicion of the Iudge fame unproved or private insinuation may be allowed for competent persons in judgement against whom the party defendāt is deprived of all legall exceptiōs is often after great trouble dismissed and though innocent yet dampnified and slaundered and without recompence there being no complanant found but the Iudge himselfe 3 The one made upon certaine knowledge and good advisment the other soddenly without all discretion uppon uncertaine demaunds 4 The one wisely restreined to certaine limits boūds the other foolishly wandring at the doubtfull will of a sly and subtill opposer 5 Upon the one the deponent aunswereth to the accusation of his adversarye by the other he is compelled to be his owne accuser and condemner 6 The one requyreth an answer to matter in fact done either to the injury of some private person or hurt of the publicke state the other constreineth revealing of words deeds and thoughts though never offensiue to any That which is objected that the saide proceeding is warranted by the Canon law or Civill law is answered many wayes but breifely by the positiue law it selfe that banisheth all Canon Civill or other law or preheminence or power whatsoever which is contrary or repugnant to the common law of the land But this proceeding by the partyes owne othe ex officio mero is contrary and repugnant to the common law of the land Ergo Thus we see that this proceeding by oth ex officio was a meere straunger in England Conclusion and how it arrived heerein Anno 2. H 4. but yet as a masker disguised marching in the rowte of Cannonicall sanctions obscured from the veiw of the State under that name but after being discovered as an adder in the grass was damned and expelled by the Statute of 25. H. 8. as a traytor to the King and his lawes and hath no lawfull or warrantable interteynment by the statute of primo Elizab For that there by no jurisdiction excercised by the Bishop of Rome in this kingdome is annexed to the crowne but that which was then lawfully vsed and excercised within this kingdome Then for any Ordinary or Iudge Ecclesiasticall to enterteine it and use it in their courts proceedings is a high misprision against the King his Crowne and dignity and punishable by the Statute of the 16. yeere of K. R. 2. Now to passe from the oth ex officio to the Canons of the Canōs and yet not to deale with those that are of indifferent sorte but with those onely that are either contrary to Gods word or repugnant to the lawes of the land neither also to say all of these in this place that might be sayd but only for brevities sake to giue a tast and to poynt at some may it please the Christian reader yea the answerer himselfe yea all our adversaries in this cause that are not too much blinded with mallice to consider that all such Canons generally as pronounce a man ipso facto excommunicate for saying thus or thus against the Canons themselues against the Ceremonies against the booke of Common prayer and the strict observation thereof etc cannot be justified in this behalfe by the word of God For as to prevent an objection that might be made from the commaundement for reading of them publikly in Churches albeit the sacreed scriptures be dayly publikely read and preached yet many things are both wittingly and unwillingly spoken and actually committed against the sayd sacreed scriptures for which notwithstanding such persons are not presently to be held ipso facto excommunicate so certeinly except the authoritie of the Church be greater then the authority of God and the Canons of this last Synod more authenticall then the holy scriptures given by inspiration from God it must be acknowledged of these Canons and all other constitutions of the Church whatsoever that every word spoken or act committed against thē especially unwittingly is not so heavily to be punished Agayne wheras the sayd Canons doe forbid any man by speech so offending without publike revocation of his sayd pretended wicked error to be restored sith the sayd offence may be committed as well privatly as publikely and sith the Canons speake generally whosoever shall affirme etc without any exception of private affirmations how can the sayd Canons in this respect be warranted by the word of God 1 Tim 5.1 If all offences against Gods word at least of man against man be not publikely to be reprehēded much lesse are all affirmations in disgrace of any Ecclesiasticall cōstitutions of men to be punished with publike pennance Furthermore whereas divers of the sayd Canons doe forbid many offenders by such affirmations to be restored by any other meanes then onely by the Archbishop sith the sayd offence may not onely be unwitting private but also by a poore ignorant man yea perhaps a lame impotent man dwelling also it may be an hundred myles or almost 200. myles from the Archbishop What equity is there that svch an offender should be debarred from all restoring by any other And so for want therof be deprived perhaps all his life from all publike communion with the Church and from all spirituall comfort for his soule therby Is this the mercy that is better then sacrifice And wherby we doe represent our heavenly Father The 13. Canon commaundeth the celebration of holy dayes as well as of the Lords day and that as equally agreyng to Gods holy will and pleasure I deny not but that as Gods word is to be preached at all tymes in season and out of season so it is also to be heard as oft as men haue opportunity but yet that the holy dayes now commaunded to be celebrated are as equally according to Gods holy will and pleasure as the Lords day especially so to be celebrated as they are injoyned with greater solemnities sometimes then the Lords day
it selfe this is contrary both to the 4 commaundement and also to many other Scriptures Gal 4.10 Coloss 2. 16 which condemne such observation of dayes and tymes The holy dayes also now commaunded to be kept may be abrogated by the Magistrate as wel as other that were wont to be observed But I hope that although some are bold to say as much of the Lords day yet our Prelats will not publikly allow of any such rash impious opinion The 14. Canon commaunding all divine service prescribed in the booke of common prayer to be read upon the dayes appoynted without any diminishyng in regard of preaching or in any other respect is agaynst charity and consequently agaynst the word For the weaknes of some mens body at all tymes is such that they are not able to reade all and to preach At sometime also the strongest man may haue such an infirmity that he may not be able to endure the performāce of both In winter many times the extremity of cold will not permit the whole auditory to continue so long at Church Then will some say let preaching by such persons as are so weake or at such times be omitted This indeed is that which many would haue But this is to performe bare reading before preaching ignorance before knowledge and the ordinances of man before the commaundements of God The 18 Canon for bowing at the mention of the name of Iesus is absurd in that respect because the place whereon it seemeth to be grounded philip 2.10 is not literally so to be understood First for that it speaketh of things not only in earth but also in heaven and under the earth in which places ther are no knees 2. It speaketh not onely of men but also of all other creatures For it saith of all things By the literall interpretation therefore all creatures at the mention of the name of Iesus should bend their knees 3. By this interpretation no man must sit whilst any thing is read that hath that name or else the must rise at the mention thereof to bowe their knee 4. It is superstition to giue more reverence to the name Iesus then to the name Christ God Iehovah or the Holy Ghost 5. If the knee be so to be bowed at the name of Iesus why not also at the name Saviour For what doeth Iesus signifie but Saviour 6. The place speaketh not of that which is due to the name but of that which is due to the person of Iesus So the Canonists are deceaved with that fallacy which is a rebus ad voces 7. It speaketh of that which is due to him as well in private as in publike places in our houses at our tables in our beds as we sit as we walke as we ly If then we sit at table or ly in our beds etc we must not speake of Iesus but we must arise to make a legge Lastly this name Iesus is no more then Ioshua who therfore is called Iesus Act. 7.45 It is also the name of Iozadak Zech. 3.1 compared with Ecclesiasticus 49.12 and Ezra 3.2 and of the Sonne of Syrach and of one Iustus Coloss 4.11 The common people therefore for want of preaching and by their owne negligence being so ignorant that they cannot well discerne the name Iesus our Saviour from the same name of other they may mistake themselues and bowe the knee as well at the mētion of other so named as of Iesus our Lord and Saviour and so ignorantly they should commit blasphemy That which is said for defence heerof by some that we should the rather bowe at this name to testifie our hatred against Arrianisme is more dotage thē divinity and therfore not worthy any answer The Deitie of Christ is more manifest by other names especially by the name Emmanuell then by the name Iesus Touching the Canons for Coapes Surplices Crosse and other Conformitie as also touching the present Hierarchie and manner of ordaynyng Archbishops Bishops Preists Deacons etc and for Subscription it is too long in this place to set downe perticular reasons against them Therfore I referr the reader to perticular treatises of those things both hertofore and also lately written The 49. Canon for no Minister to preach or expound any Scripture or matter of doctrine without a speciall licence in that behalfe is a most lamentable contrariety to the word which commaundeth every Minister both to be apt to teach and to teach indeede And I would gladly know of such Canon-makers whither those that they call by the name of Ministers be Ministers of the word or no If they be Ministers of the word shall they not haue power to expound and preach the word by vertue of the said Ministery Yea doe not they themselues when they ordayne them Ministers bid them take power to preach the word It is yet more lamentable in the sayde Canon that they commaund all Ministers not specially licensed to preach or expound in their owne chardges onely to study to read plainely and aptly without glozing or adding the Homilies already set forth or heerafter to be published etc. For doe not these words plainely import that some Ministers are not able to read without studiyng for it even after they be made Ministers Yea doe not the words onely to study to read plainely and aptly the Homilies etc. implye a precept against studiyng to read the scriptures which are harder then Homileis especially against studiyng to preach heerafter O miserable condition then of such people as haue such Ministers as must goe to schoole to learne to read the Homilies not the scriptures yea and which must not study at all ever to Preach The 53. Canon against confuting of any publike doctrine how hereticall or dangerous so ever before the Bishop be made acquainted with the said doctrine is most prejudiciall to the salvation of the hearers of such erroneous teaching For the soules of men beyng by nature as capable of any errors as their bodyes are of any infectious disease and the Bishop of the same Diocesse sometime perhaps dwelling or beynge an hundred myles from the Church wherein such errors were delivered and the life of man being most uncertaine and Bishops themselues being sometime erroneous and therefore not very hastie to haue errors confuted may not many a soule be infected with such error yea and dye in them before any remedy can be had against them This shall suffice for a tast of the contrariety of divers Canons to Gods word If I should perticularly runne over other that haue like cōtrariety this volume would much exceed both my owne purpose and also the likyng of all readers Before I proceed to the Canons repugnant to the lawes of the land let me here interlace one reason in a word generally to proue both the Canons and also the booke of Common prayer now imposed upon Ministers not yet to be established by law and so consequently all the proceedings of the
might be the more suitable to the Arguments thēselues that the author of them might haue no cause justly to blame me for disgracing his work and the cause it selfe by a contrary course and that the mindes of the Prelats may rather be molified towards vs. then any thing more exasperated against us If it fall out otherwise and that our mildnes doe still increase their rigor God I hope shall giue us patience to indure whatsoever he shall suffer them to doe unto us together also with such comfort as all the world shall not be able to take away from us For we are so throughly perswaded from the evidence of Gods truth revealed in his word and sealed up in our hearts by his spirit the cause wherein we stand to be the cause of Christ Iesus that we say with Paule Acts 21.13 we are ready not to be bound onely neither onely to loose our livings but also herein to dye for the name of the Lord Iesus I speake not this seditiously and therfore let no man so wrest my words but I speake with that mind and in that manner that Paule spake the former words to signifie our readines for suffering any thing which the Prelats shall do unto us not for doyng any thing to resist them Some of thē harpe much vpon this string as appereth by wresting of our words in most malicious manner in the former answer against us yea they seeme also to thinke long for some law or other of this land to be wrested against us to make some of us examples unto other by sheading of our bloud but if they should so fare prevaile which I hope they shall never doe in the dayes of gracious and mercifull King Iames nor in the dayes of any of his most Royall bloud let them remember the words of Ieremy in the like case Ieremy 26 14 15 to the Priests and Prophets that sought his bloud As for me be hold I am in your hands doe with me as you thinke good and right But know you for certeyne that if ye put me to death ye shall surely bring innocent bloud upon your selues and upon this Citie and upon the inhabitants thereof etc. For of a truth the Lord hath sent me to speake all these wordes unto you Yea let them not onely remember those words but so also take admonition by them that in the presence of God they be not guiltie of high treason against our most Christian Soveraigne against his Royall issue and against the whole land by provoking the Lord to inflict such judgments upon all as the wordes before mentioned doe insinuat We are in their handes 2 Chron 24 22 ready without any resistance meekely to suffer any thing but he that judgeth righteous iudgment though he sit in the heavens will looke upon it and one day as Zechariah in the like case sayd will requyre it as indeed then he did Not withstanding I am so farre from Prophecying or wishyng any judgment to the whole land though I cannot but feare it that I doe and will earnestly pray Ioel 2.17 Gen 18 26 spare this thy people ô Lord and giue not this part of thyne heritage into reproch etc. Yea I doe the more hope of mercy in sparyng us yet a while longer because of the great multitude of the righteous in the land and because perticularly of many that haue been and yet are under Christ dressers of this the Lords vineyard that day and night whiles many Prelats eate and drinke and take their ease and pleasure doe pray the Lord of this his vineyard to let it yet alone Luk. 13 8 and to spare it a while longer But for all this whosoever shall procure the bloud of the meanest of us to be shead under whatsoever pretence let them know that such bloud shall cry louder in the eares of the Lord of Hosts for vengeance upon the procurers therof then ever we haue cryed in the eares either of our most gracious Soveraigne whom God long preserue in person and in vprightnes of heart or of the High Court of Parliament for Iustice If their shall be iudgment merciles to him that sheweth no mercy what shall the portion be of the cruell bloud thirsty Iames 2 13 Pro 21 13 Verely though they cry yet the Lord shall not heare them As also they that put the Martyrs to death missed of their purpose so shall all bloud thirsty and ambitious Papall Prelats Epist 243. Sanguis martirum semen Ecclesie The bloud of Martyrs is the seed of the Church and foecundi saith Calvin sunt martyrum cineres The very ashes of Martyrs are fruitfull The truth may be oppressed but it cannot be suppressed yea the more it is oppressed the more it shall bud forth spring If one of us in this cause should be put to death though perhaps under colour of some other offence by perverting of words wresting of law or otherwise yet for that on the Lord can rayse up ten yea there is nothing that hath made or doth make the cause of Papall Prelats more odious and the reformation desired more gracious and honorable even with some that before the consideration of that which I now say were of another minde then the unjust and especially the unmercifull proceedings of such Papall Prelats against the seekers of reformation Philip 1 28 Therfore in this case as the Apostle exhorteth the Philippians we doe in nothing feare our adversaries because as to be our adversaryes in such respects is to them a token of perdition if they repent not so also to be hated and persecuted by the Prelats is a like token to us of salvation and that of God But beyng so confident why doe we conceale our names to our writings Because as Christ Iesus notwithstanding all his heavenly fortitude without any defect did for all that oft tymes hide and with drawe himselfe from the furie and rage of the Priests Scribes and Pharises till his appoynted time was come so doe we by this meanes hyde our selues from the violence of some of our Prelats To your conclusion I will answer litle because it hath litle that hath not been answered before Wheras you say that wordes are to be numbred to so great states I answer that words are not onely to be numbred but also for the quality truth modesty sincerity and equity of them to be weighed and considered which if you had doone your whole labor had ben spared If you did greiue in your soule to heare us complayne of our povertie why doe you by bitter rayling false accusations and most unjust vnreasonable wresting of your antigonists words against all other Ministers of his sorte ad affliction to our affliction doe you not know that by this circumstance David amplyfied his cōplaynts and deprecations against his adversaryes Is this to iudge wisely of the poore Psal 69 and 109.16 Psal 41.1 Whereas you wish us to be a shamed of
those that haue been through their raylings and suggestions against us hardly perswaded of us may at the last see and acknowledge our innocency if not yet in the world to come when the longer the equity of our cause hath been obscured and disgraced the more glorious it shal be made when some of our adversaries without repentance in the meane time shall be throwne into the place where is weeping and gnashing of teeth psal 129.4 and where to be indeed is more then only to dreame thereof Yea the same righteous Lord shall certaynely one day cut the cords of the wicked They that hate Sion shall be ashamed and turned backward G. Powel Wee still thinking most of these men to sinne of ignorance cease not to pray unto God O Lord open the eyes of these men and lay not this sinne to their charge See how this man tumbleth up and downe and how he contradicteth himselfe Reply Hath he not before expresly charged all of us contradiction to doe that which we doe for carnall respectes Hath he not also in the same place I meane in his preface as expresly sayd speaking not particularly of some of us but indefinitly of all that it cannot be denyed but that presumptuously and wilfully we contend with the Magistrate impugnyng his authority etc. How often else wher also doth he object unto us wilfullnes obstinacy etc Yea in the very next Argument the note with d chargeth us with wilfulnes and superstitious obstinacy yet here he sayth that most of us sinne of ignorance If also he and other prayed in truth that God would open our eyes then let thē not plucke our tongues out of our heads and so thirst for our bloud as many speeches in this answer seeme to bewray then to doe G. Powel In Esters time all the Iewes were in danger to haue been swalowed up by Haman if Queene Hester had not interceded I hope the Supplicāts thinke not our Church to be so desperat neither outwardly nor spiritually The whole Church of one place Reply and a whole kingdome may fare the worse for the sinne of some one yea somtims long after the death of him Iosh 7 11. 2 Sam. 21. by whom that sinne was committed All Israell for the cruelty of Saule towards the Gibeonits who yet were not Israelits were punished even in their bodily states long after the death of Saule May we then feare nothing to our whole Church and kingdom for the hard dealing of the Prelats towards the soules of many thowsands of our owne Nation Let no man deceaue us with vayne words Blessed is the man that feareth alwayes There is danger in security Ephes 5.6 Pro. 28.14 there is much safety in a godly feare As for the spirituall danger of the Church it appeareth by the decay of the spirituall bewty and by the encrease of the spirituall deformitie that is of ignorance of impiety in those places already which are depriued of their good Ministers How will these thinges increase in continuance of time Yet it may be that as the more the Aegyptians by oppression laboured to suppress the Israelits the more they multiplyed so the more that Prelats shall oppresse and silence us the more God shall change the mindes of the conformitans themselues to dislike those thinges which yet a litle they yeeld unto If they shall hold their peace yet God shall open the mouthes of children to giue him prayse and to beare witnes unto his truth If they also be silent the Lord can make even the stones to crye G. Powel The examples of Ioseph and Nicodemus are altogether impertinent For neither had Pilat any reason to deny the buriall of Christs body neyther is the ministers request concernyng crosse and surplice of such importance as the buriall of Christs body for it is not true that they contend about whole Christ Reply The Argument speaketh of the honorable buriall of Christs body the answerer onely of the buriall leaving out honorable Is not this sophistry Though perhaps Pilate had no reason to deny the buriall of Christ yet Christ beyng put to death in part for supposed treason Sophistry he had carnall reason to deny honorable buriall the more because of the spite and mallice of the Scribes and Pharises against Christ Iohn 19.12 For as before when they sayd he that maketh himselfe a King speaketh against Cesar he made the more hast to judgment against him so he had cause in feare of their like hatred and mallice to be the slower in granting his body to them to be buryed who he knew in respect of their honorable persons and places would bury it in the most honorable manner they could As Pilat had cause to feare the mallice of the Scribes and Pharises heerin so also and much more had Ioseph Nicodemus cause to feare the same by performyng the least honorable service vnto Christ especially Nicodemus being one of the same coate might feare it If the Ministers request concerning Cross and Surplice be not of such importance as the buryall of Christs body this weakeneth not but addeth strenght to the Argument For the lesse it is the more easily it may be granted and the more easily it may be granted the more boldly it may be sued for THE SITX ARGVMENT If God respected the teares of reprobate Hagar in want of water of this life for Ishmaell and of the women cruelly used by their husbands Gen. 21.16 Malachi 2 13 14 Mat 15 22. If Christ also pitied many in their bodily miseryes yea some that being heathen were in that respect litle better then doggs then much more this Honorable Court ought to pity the mone and lamentation of many Congregations deprived of their faithfull Pastors for want of the water and bread of eternall life which sometime the sayd Pastors were wont to giue unto them But the first is true Ergo. The second ought to be performed consequently the Honorable High Court of Parliament ought to speake for those Ministers and people that doe so mourne Marginall notes G. Powel a The refractarie ministers ought to haue had compassion on their sheepe and not desperatly to haue forsaken them for crosse surplice We must so haue compassion one our sheepe Reply that we wound not our owne soules We must as hath been sayde eschew evill and doe good not commit evill to doe good As gold may be bought to deere so may the good of our people That which is heere said against us touching crosse and surplice may also be sayd touching images if we were commaunded to worship them Our yeelding also would be so offensiue that we should not doe that good that we intend by yeelding We may also feare the hardenyng of our heartes by yeelding as well as we see the hearts of other by litle sinnes to be hardned for greater The note with b is often anserwred G. Powel as
that Christ himselfe testified of her that he had not found so great faith in Israell Read the place Reply c Absurd The woman was such Absurd Our Saviour speaketh not that of that womā Math 8 10 but of the Centurion Though the Notary were an Archbitshop yet I might intreat him better to read the place But Christ sayd Mat. 15.28 O woman great is thy faith What then Though as shee was elect she was also blessed yet as she was out of the visible Church the words of our Saviour might be spoken of her Neither doth the author say that she was a dogge but that she was litle better then a dogg in that respect that is as she was a Cananit none of the children of Israell Is ther no difference betwixt these words to say plainly that she was a dog Yet the words of our Saviour are playne It is not meete to take the childrens bread to cast it to dogs or whelps Therfore this note reproveth our Saviour Sophistrie and not the author of the Arguments The two next scoffing notes with d and e haue been often answered We leaue not our flockes in the playne field but are driven from them by force because we will not displease God to please the Prelats G. Powel f Onely Christ is the husband of his spouse Heere the supplicants blasphemously papize For I thinke they meane not this literally If they doe they are surely very honest men in the meane time Reply A man should first cast out the beame that is in his owne eye before he find fault with a mote in another mans eye Math 7 5 As Christ is the onely Archbishop of the Church so I acknowledg him also the onely husband of his spouse For the one title is as proper unto Christ as the other But heere the Notary falleth agayne over head and eares into the same sophistry that in the former note with c he did The author sayth that such Ministers had performed the duety as it were of husbands Sophistry the notary cryeth out blasphemy as if he had simply called them the husbands of the churches The author therfore did not blasphemously papize But let other take heed of like papizing that usurpe such names and authority as are proper onely to Christ and neither are nor can be maynteyned by any other Arguments then such as wherby the Papall dignity of the Antichrist of Rome is supported The latter part of the note is to lothsome for any Christian tongue to reade or chast eares to heare therfore I cast it out on the dunghill as vnworthy of any answer G. Powel g A lying hyperbole Then belike the Prophet Malachi Reply upon alleaging of whose words this note is grounded used a lying hyperbole Mala 2.13 14 God that putteth up all the teares of his children into his bottle knoweth and beholdeth this and will one day Rom 12 15 Iob. 30 25 Amos 6 6 wype a way these and all other teares from their eyes when they that in the meane time scorne such teares of the godly so farr are they from mournyng with them that mourne and being sory for the afflictions of Ioseph shall except they repent haue more then their bellye 's full of weeping and waylyng and gnashing of teeth G. Powel h If the refractary Ministers be so unkind and hard hearted that they will haue no pity upon them then may they be otherwise releeved well inough The Lord that searcheth the heartes of all men Reply knoweth the affections of some of the Ministers now deprived to be such towards their people that if they might stay with their people with comfortable conditions they had rather stay though their maintenance be but small then accept of a thowsand pound by the yeare else where with as good conditiōs Therfore hardnes of heart is not to be objected vnto them Touching the rest of this note it is strange that in the question of depriving ignorant Ministers according to the law statute in that behalfe this hath ben the principall objection where or how wil you haue their places supplyed Much like to the question of the Disciples whence should we get so much bread in the wildernes as should suffice so great a multitude Now the question being of our deprivation against law and the paucity of sufficient Ministers being objected reply is made There is store the Churches may be releeved otherwise But let them be first releeved that haue ignorant Ministers not knowing the principles of religion themselues much lesse able to teach other Further answer to the 6. Argument G. Powel If such congregations doe so mourne then the more hard hearts haue those cruel tyrants rather then sheepherds that without pity desperatly forsake them for litle or no cause Reply The substance of these wordes being the same with the former note is answered before yet here I ad 1 that it is more cruelty for the Prelats for litle or no cause to depriue such Pastors 2 that this answerer seemeth still to account sinnyng against God to be litle or nothing 3. that a theefe by the like reason may complayne of the hardnes of his heart that had rather lose his Purse then haue his throate cut G. Powel Those Congregations may cease mournyng and comfort themselues because there is store inough of able Ministers and they shall haue those that will not run away from them Take away tautologyes and other superfluityes and this answere it selfe would scarse haue been an obular or two farthing pamphlet Reply The first part of this answer hath been removed before Those that will not runne away where are they to be found What net may one haue to ketch them what keepe to hold them For doe not the Formalists dayly run away from their people Doe they not take another lyving and keep the former also leaving one to some journyman fit for all companyes Yea both Master man oftentymes leave both flocks to the Wolfe yea I knowe some that for sake their owne charges and are curats else where under other And to whome doe some of them leaue their owne To one that all the week long goeth to hedging ditchyng throshyng and other day labor for his livyng who on the Lordes day is at Church with a white Surplice to read service In harvest also they take harvest worke as ordinarily as other harvest men I haue seene it not long since with my eyes Some also within a fortnight after they are possessed of a living of good worth let it out for divers yeares and so take their leaue of the people to serue a cure under another O miserable condition of such a people Whose heart melteth not to think of such wretched watchmen What liklyhod therfore is there that the Congregations deprived of their godly loving paynefull Pastors shall haue other as faithfull that will not run away from
Pleas by the opinion of the whole bēch in Hylarie terme last when upon a writt of prohibition procured by certayne Parishioners in the Countie of Hertford the Iudges denyed a consultation to the Minister of the same Parish who had convented the Parishioners before the Ecclesiasticall Iudg for gaynsaying his election of the parish clearke which by vertue of this Canon he had declared in the Ecclesiasticall Court to belong unto himselfe a lone The 77. Canon entituled none to teach schole without licence is repugnant to a statute made the first Session of this Parliament in divers poyntse First the statute permitteth ascholemaster to teach in any publicke free grāmer schole without any licence of the Bishop of the Diocess or Ordinary of the place but this Canon commaundeth that none teach publicke schole but such as shal be licensed by the one or by the other Secondly the statute permitteth any person in any Noble mans or Noble womans gentle mans or gētlewomās house being not recusants to teach without any licence of etc but this Canon commaundeth that no man shal teach in privat house but by licence etc. Thirdly the statute permitteth not any person to be ascholemaster by any other licence thē by the Archbishop Bishop or guardian of the spiritualties But this Canon permitteth a scholemaster to teach if he be allowed by an Ordinarie of the place a lone Which many tymes and in many places is neither Archbishop nor Bishop nor guardian of the spiritualties Lastly this Canon commaundeth that none teach in publicke schole or private house unless he first subscribe to the first and third articles mencioned in the 36. Canon simply and to the two first clauses of the second article wheras the statute requyreth no manner of subscription at all All these things before written considered we may safly affirme concernyng many of the said late Canons that they be not to be put in execution within the Realme unless they shall be confirmed by Act of Parliament yea that we may also truely speake this in generalitie that eiall the Churcwardens and syde men throughout England sworne to present all offences committed against the said Canons must be falsely perjured or else that there is not one Minister which shall exercise his ministeriall functiō nor any one man or woman which shall usually come to common prayer and divine service but they must stand continually at the Ordinaries mercy for one offence or other For the thinges commaunded or forbidden beyng innumerable and impossible at all tymes to be kept into what a servitude these Canons haue brought both Ministers and people and what an excessiue chardg is layd up on the purse of every person be he bond or be he free be he yong or be he old for citations Excommunications absolutions and dimissions licences faculties and dispēsations Who havyng but halfe an eye seeth not Nay that many in many places haue already borne the Yoke and felt the burden of these Canons cannot be denyed Agayne howsoever at the petition of the Prelats his Majestie hath been pleased generally to allow ratifie and cōfirme the booke of Canons under the broad seale of England yet may no loyall and honest subject heereupon inferr that his Majestie intended by the generall wordes of his confirmation to authorize any perticular matter devised and decreed by the Synod contrary to the holy scriptures hurtfull to the rights prerogatives and dignities of his Highnes Crowne repugnant to any lawes statuts or customes of the Realme prejudiciall to his Lords commons in Parliament or onerous to his people The contents then of sondry the late Canons in as much as the same be contrary to the holy scriptures tend to the blemishing of the liberty and franchise of the Kings will grace power be cōtrariant or regugnant to the lawes statuts and customes of the Realme be prejudiciall to the Lords and Commons in Parliament without whose consent no new bindyng law ought to be made or be such as may become very onerous to the people it is a playne case that every of the Kings liege faithfull subjects ought to defend the Kings right Honor and dignity against all such Canons For heerby it seemeth that as all other the wisest and best Princes that ever haue been haue in some things at some tymes erred so we without offence I hope may say that the King also veritate tacita or falsitate exressa was unawares somewhat mistaken in his graunt In regard whereof such Canons by the lawes statuts and customes of his kingdome be meerely voyd and of none effect to all constructions purposes whereupon also that necessarily followeth that the same can receive no beyng by his Majesties confirmation Quod omnino non est confirmari non potest THE 9 ARGVMENT God hath promised to recompence the least kindnes shewed to his servants especially to the Ministers of the Gospell And the same God is not unrighteous to forget etc but faithfull and hath alwayes performed his promise as appeareth by divers examples Heb. 6 10 and 10.23 Ergo In this regard the High Court of Parliament ought the more to help and releeue the Ministers pleaded for and the people depending upon them Marginall notes G. Powel a Ministers are to be rewarded as they be such and in their office but not as they be Schismatikes and disturbers of the peace of the Church Thereis a secret contradiction in the first parte of this answer Reply For as a Mayor ovt of his office is no Mayor so a Minister out of his ministery is no Minister See the answerer at large Secondly Ministers violently thrust out without just cause are not to be blamed Touching disturbance we say that not we but the Prelats that plead for humane and Romish Ceremonyes much hurtfull and nothing profitable are they that trouble the Church For the Church would otherwise be quyet inough G. Powel b Arcadian wisdome The place Math. 11.11 is to be understood not in regard of the office but in respect of the cleare knowledg they should haue of Christ after his resurrection The first part of this note beyng but a scorne I leaue to scorners The other divinity of this note is very deepe and profound Reply How shall I sound the bottome of it Doth Christ speake of Iohn in respect of his knowledge or of his office Did the people goe out into the wildernes unto Iohn in respect of his knowledge or in respect of his office to be baptised of him Math. 3.6.7 Doth Christ also aske whether the knowledge Math 21.25 or the baptisme that is the ministery of Iohn were frō heaven or of men Heerby it is manifest that Christ compareth Iohn with the Prophets in respect of office not in respect of knowledge Therefore also in the same respect he compareth the least in the kingdom of heaven with him and preferreth the least Minister of the gospell for his ministeryes sake as
not but that the King and whole kingdome yea our greatest adversaryes doe dayly fare the better by them And this I feare would too soone appeare if they should or could suspend us from praying as they haue doone from preaching The 13 Argument We must pray the Lord of the harvest Math 9 23 38 to thrust forth laborers into the harvest God will not haue men onely to pray but also to use other meanes Ergo The High Court of Parliament must be the more carefull to provide what they may that godly and paynfull Ministers whose labours God hath already blessed may not by head and sholders be thrust out of the Church as they are There is but one marginall note upon this Argument which hath been often answered So also hath all his other answer to the said Argument touching the sowyng of the tares of sedition schisme faction and disturbing of the peace All which doe rather be long to them that teach that a true justifiyng faith may be lost that there is no certeinty of Salvation that plead for ignorance and an ignorant Ministery the mother of rebellion and treason and all other sinnes against God man and other such like things THE 14. ARGVMENT Luc 9 26 In the time of persecution men ought not to be ashamed of the word of Christ but to confesse and speake for the same Ergo. They ought much more so to doe in the tyme of peace in a kingdome and to a King and State professing the gospell Marginall notes G. Powel a As if that Disciplinarian giddines were Gods word Reply Though you take your pleasure of us yet take heed take heed you blaspheme not the ordinances of Christ Such certainly are litle better thē mad men who impute giddines to the Discipline of Christ commaunded to be kept without spot and unrebukeable untill his appearing 1 Tim 6 13 It is no newe thing for them that stands for Gods truth to be accounted mad men 2 King 9 11 Acts 26.24 Luc 15 17 or besides themselues and in these dayes Protestants scared out of their wits But let them that now offend this way and especially that account Gods ordinances to be giddines let them I say repent and come to themselues lest the Lord strike them with a farre worse spirit of giddines then yet they haue which will not be cast out by any meanes no not by prayer and fasting G. Powel b Here againe the Supplicants confesse that we professe Christ and his word Why doe they exclame then If you so call it we do exclame as we doe Reply that we may professe Christ and his word more sincerely without any traditions of men in Gods worship The Churches of Ephesus Pergamus and Thyatira professed Christ and his word and had many excellent things in them yet our Saviour himselfe exclameth and calleth them to reformation of the few thinges amisse with them So did Paule to the Churches of Corinth and Galatia G. Powel c Feare and weaknes forsooth because they will not partake with Schismatikes Let scoffers and mockers take heede Reply Psal 2.4 prov 1 26 that he that dwelleth in the heaven laugh not yea that the Lord haue them not in derision yea least he laugh at their destruction and mocke when their feare commeth etc. Further answer to the 14. Argument G. Powel The argument followeth not for refractary Ministers are neither Christ nor his word as hath been declared before It hath indeed been sayd before but by whom when Reply or where hath it been declared and proved Which of us hath ever sayde that we are Christ or his word As the Church is called Christ 1. Cor. 12.12 so both the Ministers all true beleevers are the Ministers of Christ Lastly they that striue against humane Ceremonyes in Gods worship and for the ordinances onely of Christ Iesus doe striue also for Christ and his word THE 15. ARGVMENT As the Parliament hath had a godly care of severity for the better converting of the Papists so likewise there ought to be the like godly care for their good instruction by such able Ministers as against whom they may haue no iust exception Ergo. In this respect the Parliament ought to doe the more for the liberty of the Ministers suspended etc. I defferr the reply to all the marginall notes to the further answer following G. Powel As if there were not able Ministers inough in both Vniversities in other partes of the kingdome if competent mayntenance might be procured for them for every Congregation without the small hand full of schismaticall Ministers Reply Part of this hath been answered before yet to help the answerers memory if it be weake I tell him agayne that if we had tentymes as many more as there are either in the universities or else where there would be use of them all The Lords harvest is great the day is farr spent the laborers that are are some so weake some such loyterers and some so unskilfull that they make no cleane worke but leaue as much behind them as they gather and carry before them Besides is it a small matter for the Minister to be acquainted with the people and the people with the Minister As likewise for the Minister to affect the people and the people the Minister Agayne are all fit to teach to governe the people that are learned and good schollers in the Vniversity It hath been justly blamed by learned wryters of our side that some Papists haue blasphemously called the scriptures a nose of waxe a shipmans hose But now would God it were not so made in open pulpit by some great schollers that are accounted great divines Yea it is lamētable that in some great places if not in the greatest men preach of the scriptures and yet never interpret the scripture wherof they preach yea that indeed so hammer the scripture as though it were a peece of mettall the which they might worke or cast into what forme themselues best liked who also make the Pulpite a place rather to sheew their owne witt wherby to win credit and prayse to themselues perhaps also to get a Bishopprike in the end then faithfully to deliver the message of God wherby to glorifie God and either to winne soules unto him or to confirme and further in godlines those that are already wonne Lastly who rather playe with the scripture as if it were some gue gawe then wisely handle the same As for competent maintenance I remember what one that hath now turned his coate and every where almost chafeth at vs like a Cooke I remember I say what he once answered a Bishop being asked where he would haue sufficient maintenance for preachers in every Congregation A good thong quoth he might be cut out of your hyde As also what Iohn Baptist sayd unto the people Luc 3 11 He that hath two coates let him part with him that hath
great difference betwixt bonum bene good and well iustum and iuste that which is iust and justly For he teacheth that good just things may be done by evill and ujust men which haue not the habit eyther generally of goodnes or perticularly of Iustice but he sayth that only good and just men which haue the habit of goodnes and justice Marc 6 20 can doe things well and iustly And this distinction is agreable to holy writ For Herod is saide to haue done many thinges viz. that were in themselues good the like may be sayd of Saule and divers other But certaine it is that evil men can doe any good or just thīg well and iustly This commeth onely from the spirit of regeneration and from a true faith wrought thereby without which it is impossible to please God For as much therfore Heb 11 6. as this answerer doth here testifie generally of the Supplicants that they doe discourse in this Argument not onely of many worthy and Christian poyntes but also worthily and Christianly yea very worthily and Christianly contraritie yea also for as much as he setteth this downe for a certeynty saying certeynly how doth this or can this agre with all the reproch full termes before given by him unto them of Schismatiks Refractaryes wilfull contenders with the Magistrate presumptuous censurers wilfull and malicious confronters of the Magistrat boasters lyars impudent blind and ignorant persons false Prophets fowers of sedition disturbers of the Church etc For can it be sayd of such men and that for a certeynty that they discourse very worthily and Christianly of sundry things Let it not be sayd that to discourse is but a matter of wordes For their is the same reason of words and works No man can say well and rightly that Iesus is the Lord 1 Cor 12 3. but by the Holy Ghost Though an evill man therfore may speake many good and Christian things yet onely good men speake good and Christian things well and christianly G. Powel Doth God plague us because of the proceedinges against the refractary Ministers And not rather for our horrible sinnes of security pride unthankfulnes etc This is certeyne and the rest unproved I haue told you Reply of your mistaking your Logike before The author disputeth not perticularly of the sinnes that moved the Lord to visite vs etc but of the generall end wherfore he did both correct us but also magnifie his mercy towards us The which he applied to the particular poynt of favor for the Ministers molested Notwithstanding to answer your question though it cannot be denyed that for other sinnes the Lord hath so heavily scourged us yet why should the suppressing of the Ministery of the gospell be concluded Was not to receiue and heare the Disciples of our Saviour which were sent out by two two but for a time to prepare men for the gospell so great a sinne that our Saviour pronounceth that it should be easier for Sodom and Gonorrha in the day of iudgement then for such a City Mat. 10 14. 15 as should not so receyue and heare his Disciples and shall the silencyng and depriving of so many Ministers setled in perticular Congregations and all ready blessed in their labors be accounted no sinne Yea not onely the silencyng of them etc but also providyng that they shall haue no other meanes whereby to maynteyne themselues their wiues and children God open your eyes to see and moue your hearts so to cōsider hereof that yee may not flatter your selues but see your sinne herein Yea because your selfe speake of unthankfulnes as one speciall sinne provokyng Gods indignation what greater unthankfullnes can there be then so to intreate his servants whom he hath so graced and blessed Iudge your selues yee Reverend Fathers that are principall actors in this matter that yee may not be iudged of the Lord. 1 Cor 11.31 Take heed I humbly beseech you in the feare of God take heed I say in time least fire breake forth frō the Lord and there be none to quench the same In the destruction of Ierusalem by Nebuchadnetzer 2 Chron 36 16 and the carying of the people away captiue to Babell and in the last desolation of the same City by the Romans the like misusing of the Lords Prophets is set downe as one principall cause therof Mat 21.35 23 37 And who I beseech you in such misusage of the Lords messengers had alwayes a principall hand Had not the Priests of the Lord that should haue done the contrary Serch the scriptures and see if they bare not witnes in this behalfe If God once set things in order before you Psal 50.12 shall it be sufficient to pleade that the Ministers of his word against whom yee haue so proceeded were Schismatikes refractaryes etc. Alas alas this wil be but a weake plea. Yee haue herd before that the Prophets were so termed Lastly concernyng the particular sinnes by you mentioned and other the like from whence doe they more proceede then frō the restraint of the word by the Preaching wherof they would be eyther repressed or restrayned If the libertie and free passage of the gospell worke an holy feare humility and duetifull thankfulnes yea if the preaching of the word doe restrayne the most wicked and reprobate themselues that they bite in their lips hold their hands and refrayne from many sinnes which otherwise they would commit as it cannot be denyed doe not security pride unthankfulnes all other sinnes come from the restraint of the word The answer to the Second supposed Argument in this 17 conteyned hath in part been answered before because it hath been proved that we are no Schismaticall Ministers Touching the rest of the sayd answer we deny not but that there are other meanes wherby that Honorable Court may testifie their thankefulnes yet this hindreth not but that this may also be one yea if it be granted that there are other then by vertue of relation this also must be granted to be one Yea if mercy to the soule be more then mercy to the body as the soule is better then the body and the misery of the soule greater then of the body and cruelty to the soule worse then to the body then it followeth that this is a speciall principall meanes wherby to testifie their thankfulnes His answer to the third supposed argument in the 17 Argument hath also been answered The same I say of his answer to the 5 supposed argument Onely therin the answerers censure of the Parliament if they should restore us is to be observed viz. that they shall not onely attract guilt and remorse of Conscience but also preiudice their Honorable age and make their names reprochfull to all posterity This toucheth not only the Lords of the upper house and body of the Commons in the Netherhouse but also his most excellent Majestie without whose Princely authoritie nothing can be
done by the other Let all Prelats that pleade more stoutly for superstitious Romish raggs then they doe duly regard Gods holy ordinances let such Prelats rather take heede that such things as are here threatned to the Parliament by the answerer doe not be fall unto them Whereas the answerer in his answer to the â—4 supposed Argument betwixt the third and the first reckoneth us up in the bitternes of his spirit with all Schismatikes Heretikes Papists Athists murtherers theues cutpurses etc therin he sheeweth his brotherly loue and kindnes towards us Esa 53 12 Mar 15 27. and how well he spareth us But sith Christ Iesus was couÌ„ted among the wicked yea crucified betwixt two theeues yea and had also a murderer preferred before him why should we his servants wretched men and great sinners be greeved or ashamed thus to be reckoÌ„ed with such vile persons 2 Tim 2.12 Iohn 17.24 Yea rather we may the more comfort our selues because if we suffer with him we are the better assured that we shall reigne with him who hath prayed the Father that we may be with him even where he is to behold his glory G. Powel For Siserae was a speciall enimy of the children of Israel Iudges 4.2 The instance of Iaeel is altogether different and Church of God but the ornaments the Supplicants speake of are the good creatures of God having no hurt at all in them Was not Sisera also the creature of God Reply and in that respect may it not be sayd that he had no evill in him And is not the Pope also an enimy to the people and Church of God as well as Sysera was Yea is he not much more in as much as he is enimy to their spirituall state and everlasting salvation Moreover touching the ornaments of Popery mentioned in the Argument doe we speake of them as they were the creatures of God or as they were and are still by many Papists abused to Idolatry What doth the answerer say for them that might not haue been sayd for the covering of the images of silver Isa 30 22 which the Iewes that should truely repent of Idolatry were to pollute that is to account as thinges polluted and for the rich ornaments of the images of gold which also they were to cast away as a menstrous cloth Sophistry and with great disdayne to say unto it get thee hence What fallacy this is the answerer knoweth G. Powel Neyther were the Popish Priests ever decked with our ornameÌ„ts neither are they now Neither were our ornaments ever worshipped or abused to Idolatry eyther are they yet Neyther if they had been is it absolutly necessary to destroy the substance of them etc but only to take away the abuse and to restore the right use The reasons are sheewed chap 11 De adiap horis Are you sure their is never a Surplice now in England Reply that was abused to Idolatry publikely in Queene Maryes time or secretly sithens that tyme If it be true of surplices are you sure it is true of all Coapes Nay rather I scarse thinke that there is not any Coape now that was not in the time of Popery Besides haue you forgotten the distinction of idem specie and idem numero Ahas sent not the same Alter to Ierusalem that was at Damascus 2 Kings 16 10 but onely commanded the like thereof to be made By this reason also we may erect new images in Churches as some all ready are in some places and say that these images were never worshipped or abused Exceter Here therfore behold agaiÌ„e your sophistry Sophistry Touchyng the substance of things abused to Idolatry we urge not the destroying thereof neyther doe we deny the restoring of them to any good civill or naturall use from which they were first taken and imployed to Idolatry But we deny that we ought to haue any such honorable use as to haue any place in the service of God Deut 12.31 who expresly forbiddeth to be so worshipped I understand this of such thinges as God hath not commanded or wherof there is no necessary use Such are the ornaments in question The objections against this are plentifully answered in other books The 11. chapiter of your booke wherunto you referre us is not worth the reading of a learned man It conteyneth objections of your owne making not of ours Which of us was ever so mad as to say que ad Dei gloriam fiunt iis colitur Deus For are not the dutyes of the second table performed for the glory of God Is God worshipped by them This is to confound both the tables Who ever also saide Quicquid fit ex fide et Deo placet whatsoever is done of faith and pleaseth God is the worship of God So our eating drinking and whatsoever else we doe shall be the worship of God I wonder you blushed not to impute such thinges unto us and to cast your owne shame upon us The third objection indeede in that chapter touching the proposition is in part yet not wholly ours But your answer thereunto maketh more for us then against us as a child that hath well learned the principles of religion might easily shew But I for beare answer of them and leaue them to other to shew your childish weaknes there in and in that whole booke By the sight wherof I praye God you may see what it is to write against the truth In other things you haue written well and we thanke God for your paynes but in these causes your arguments are like fagots of thornes full of prickes without substance bound with bonds of strawe which by the fire of Gods truth are quickly burnt up though for a time they fill agreat roome and seeme to make a great blaze yea they are like to ignis fatuus which terrifieth simple men as if it were a spirit but is in truth but a litle fire of certeyne slymie exhalations at the most they are but like a Comet or blazing starr which though it seeme to ignorant men to be aboue in the starrie heavens with the fixed starres yet for all that is but in the highest region of the ayre and at the last is dissolved into winds Thus much for reply to the 17. Argument yea to all For to the conclusion of all which the Notary answerer unaptly call a distinct Argument their is nothing answered requyring any further reply then hath been already made This therefore shall suffice for defence of the former Arguments In the answer whereof though perhaps there be the more scoffes reproches cavils bitter speeches and uncharitable collections to haue provoked us unto the like that thereby some further advantage might haue been ministred unto them against our cause and against our selues yet as the author of the argumeÌ„ts used not any such word to provoke them so I thought good to walke in the like stepes of modestie that the defence of the Arguments