that wee doe more then precepts 〈◊〉 called works of supererogation whereby it is evident against the Protestants that there be such works Annot. in Luc. 10. sect 3. That the Ch. of Rome is the family of Iesus Hook lib. 3. p. 130. whence it wil follow that the pope is not Antichrist who cannot fit in the family of Christ So the Rhemists call it the Church and house of Christ confuted therein by our divines as D. Fulk Math. 16. sect 10. That the Sacraments are morall instruments Lib. 5. p. 128. p. 133. of salvation and in their place no lesse required then faith it selfe This differeth not far from that popish position that the sacraments giue and conferre grace Rhemist act 22. sect 1. That the Scriptures and nature ioyntly not Lib. 1. p. 8◠severally are compleate unto everlasting felicitie VVhence it followeth that the Scriptures severally by themselves are not compleate to salvation VVhat other thing is affirmd by the Rhemists saying the Scripture containeth not al necessary truth Heb. 9. s 2. That the Sacraments are no Sacraments without the serious meaning and intention of the Minister the like assertion B. Iewell confuteth against Harding calling it the very dungeon of uncertainty to stay upon the intention of a mortall man Reply art c 1. p. 34. Infants if they haue not baptisme howsoeuer c. the Church as much as in her lyeth ib. 5. p. 135. casteth away their soules So the Rhemists say no man can enter into life everlasting unlesse hee bee baptized of water and the Holy Ghost Annot Iohn 3. sect 2. This position By one Butler a Commissary of the necessity of baptisme that infants dying without it are damned hath been of late publickly taught with other positions of the like nature by an unsound dogmatist in North ampt on shire as we are enformed All these divers such like popish paradoxes haue been broached set a foote in publick writing and since the Authors death haue been again revived with whom we wish they had been buried and defended by publick writing to the great offence of sincere Protestants and the no small ioy of superstitious Papists of this sort and savouring of the same leauen are these such like doctrines that iustifying faith may be lost that it is not proper to the elect that a man cannot be sure of his salvation that a man hath free will to beleeve that Christ died not onely for the Elect. These and such like positions haue been publickly by some maintained both in pulpits and Scholes How then are not our brethren ashamed to call these false imputations and shamelesse suggestions 2. VVee charge not the Leiturgie with Popish opinions though we wish it discharged of some needlesse ceremonies and what a simple argument is this The book containeth no popish opinions Ergo none haue been taught in the Church or there is a book of articles of religiō agreed upō in thē an uniformity of doctrine in som things Ergo there is an uniformity of doctrine prescribed for all other points There are diverse hundred points of doctrine wherein Protestants and Papists dissent the fourth part of them is not conteyned in that booke VVe reverence and allow that book and wish that what is wanting may be added that an uniformity Vniformitie of dostrine of doctrine may be agreed upon for all other poynts of doctrine as is done for those already there expressed 3. VVee put not weapons into the adversaries hand to wound us which complaine of unsound teaching but they giue occasion advantage to them that depart frō the currāt doctrine of the Protestants and refine over the old Popish dregges VVherefore our brethrens words it bad been good that these men had been never able to write then to write thus to the scandale of Gods Church and his sacred truth might more truly haue been uttered against those that haue thus in their writing maintained corrupt popish doctrine then against them that haue profitably employed both their tongues and pennes against the common Adversarie How far now are our Brethren from the Spirit of Moyses who wished that all the people of God could prophecy And Numb 11. 28. our Saviour biddeth us to pray the Lord of the haruest to send forth labourers into his harvest But these wish that many Mat. 11. 38 profitable men had been never able to write VVe may say to them as Hierome to his adversary there are Papists among us Atheists Hier. ad Theophi advers Ioan. Hieros Familists c. VVhy do they not taxe them haue they a spite onely at us doe wee onely make a rent in the Church that communicate with the Church Nos soli qui Ecclesiae communicamus Ecclesiam scindere dicimur ARTIC 2. Of bowing at the name of Iesus Obiect REverence done at the name of Iesus is not superstition c. But an apparent token of devotion why doe they not find fault likewise with kneeling sighing weeping c. Answ 1 How followeth it wee may kneele sigh weep knock upon our brests hold up our hands to heaven in our prayers Ergo it is lawfull to bow at the name of Iesus seing for the one we haue warrant both by precepts and example of Scripture and so wee haue not for the other 2. In that the knee is bowed rather at the name of Iesus then of Christ or of God the Father and God the holy Ghost it is evident that this reverence is done to the name not to the divine Maiesty which equally in all these names is to be adored if then the sound of the name be adored it is superstition if the person it bringeth an inequality of the Godhead 3. As well may the name of Iesus be bowed unto when it is seene painted or written in the glasse windowes as when it is pronounced for why should not the sight thereof be as holy to the eye as the sound to the eare And indeed thus a certaine late Popish Synode perswaded to kneele down before an image because the people bow at the name of Iesus these are their words Nec maiori idololatriae periculo quam ad nomen Iesu genu flectitur quem enim vocula cursim auribus insinuat hunc eundē fidelibus oculis imago repraesentat 4. The petitioners therefore had good cause to moue that ministers be not contrary to their iudgement consciece wit hout warant of the word to teach their people for that place which is commonly alleadged Phil. 2. 10. God hath given him a name aboue all names that at the name of Iesus should every knee bow both of things in heaven things in earth c. can haue no such meaning 1. The Apostle speaketh not of the outward knee for the Angels haue no such knees which notwithstanding do bow at the name of Iesus as the Apostle saith let all the Angels Hebr. 1. 6. of God worship him And Ambrose saith
for these things to take away many a true Sheppard and to commit or leaue the flock unto many a Wolfe and blind guide which will either make havock of them or lead them into the ditch of destruction Thirdly to leaue the Papists cause wholy 1. by retaining their ceremonies 2. suppressing our best Ministers 3. by withdrawing or mis-spending the gifts of themselues and others to mutuall brawles and so to giue them rest to mischiefe the Church and increase their Synagogue 4. by opening their mouth to blaspheme the Gospell by these our mutuall brables Fourthly to driue many hereby on the rock of Schisme and lamentable Separation the plentifull experience whereof hath bred much griefe in the hearts of the well affected Fifthly to undoe so many Ministers and their families of very good desert of the meanes of their maintenance to their utter undoing being so fitted for the Ministerie and unfitted for any thing else Sixthly to cause the Sabboth a morall precept of God to bee prophaned for ceremonies of mens addition and that in so many places of the Nation Seventhly to punish the people for the fault of their Pastor if any be For it is the Minister that conformeth not but by his silencing the people are plagued Pro. 29. 18. Hosea 4. 6. This is iniustice to punish one man for the offence of another Eightly to do a thing cleane contrary to that themselues pray for at least which Christ commands to pray for For Christ commands his to pray to the LORD of the harvest that he would thrust forth labourers into his harvest which when he hath done they thrust them out Math. 9. 38. Ninthly it utterly undoeth the Minister a painfull labourer of Iesus Christ as also his wife and children and disableth them to liue which by Gods apoyntment should be maintained 1. Cor. 9. 14. yea well maintainded 1. Tim. 5. 17. This is opposite to the law of loue Iustice Whereby it doth manifestly appeare that the Authour is very grosly abused because his whole minde is not published but so much onely as best serveth the Prelates turne a trick not unusuall with them for their advantage Witnesse amongst others the English translation of Bucanus his Common places Whereout the Authours discourse touching Discipline translated by Doctor Hill yea imprinted is taken and a discourse of Bishops governement put into the roome thereof both without Doctor Hils knowledge Nay hath not this Index expurgatorius tampered with the holy Scriptures themselues Obserue for the present but two places Act. 14. 23. is thus translated not onely in the Geneva but also in the former Church translation And when they had ordained them Elders by election But the new translation with the Rhemists leaveth out these words by election Why It is not to be suffered that the people should haue any hand in chusing their ministers but papal Bishops must do all 1. Cor. 12. 28. is translated both by the Geneva and former Church translation Helpers Governors but the new translators herein worse then the Rhemists translate it Helpes in governments foisting into the Text this preposition in Why They cannot abide Elders to assist the minister in governing Christ his Church So that Curchwardens are but the Prelats promoters But we must passe by this as their natural weaknesse seeing it is sucked in with the milk of their mother scil the Church of Rome from whom they haue receiued their callings also these corruptions thus by them pleaded for together with this unscholler like nay dishonest means of upholding the same 2 The tearmes of the main conclusion of the whole Tractate are to be considesidered scil It is necessary for a Minister to conforme to the ceremonies prescribed in the Church of England rather then to suffer deprivation Where it is to be noted 1. that he speaketh not one word in defence of the subscription required and yet most if not all these that are debarred from the execution of the worke of the Ministery in our Churches whether they haue been heretofore silenced or not are debarred principally for refusall of the sayd subscription To very little purpose therefore are his foure inferences layd down in the third page of his book nay in truth to very little purpose were his whole book were he able to iustifie all he hath written which all wise men may easily perceiue that he is never able to performe 2. That he speaketh so saintly for those ceremonies that not daring to say the required conformity is necessary either in it self or in respect of the Magistrates command he sayth onely this That it is necessaty rather then to suffer deprivation So that as in the Paragraph gelded by the Prelats it is evident that extra casum deprivationis a Minister is not to bee blamed for not conforming to them in this Authors iudgement nay that the Prelats are rather utterly to be blamed for requiring Conformity thereto 3 Every of those three arguments whereby hee endevoureth to proue this conclusion falleth as much too short of proving the conclusion as the conclusion it selfe doth of condemning the silenced Ministers of sin for not conforming rather then to suffer deprivation which are not deprived for not conforming but for not subscribing which he himselfe amongst his religious friends hath often both of old and also of late professed he neither would nor could yeeld to do for any mans pleasure under heauen what losse or punishment soever he suffered therefore The first Argument drawne from the doctrine and practise of the Apostles who taught that the Iewish Ceremonies were beggerly rudiments Traditions Will-worships Doctrines of Men c. and yet did practise the same besides many other iust exceptions is guilty of the fallacy à bene divisis ad male coniuncta seeing it is altogether as false that the Apostle did so teach and yet so practise in the same Churches as it is true that they did so teach and yet so practise at all For among the Iewes and in their Churches onely did they so practise to whom those Mosaicall Ceremonies were even lately before the saving ordinances of God given by God himself for their edification training up in religion to eternall life And the Author hath utterly failed to proue that the Apostles did so teach as is abouesayd in any of those Churches but onely in the Gentile Churches to whom they were never given by God to any such end nor indeed at all and there the Apostle Paul would not by any meanes suffer the use and practise of those Ceremonies to bee brought in no not for the space of an houre Galath 2. 5. but rather sharply reproved Peter and Barnabas openly and to the face for giving way thereunto Gal. 2. 14. lest by building againe the things hee had destroyed he should make himselfe a transgresser Gal. 2. 18. And hereto agree the rest Acts 21. 25. And if hee would not giue way no not for an houre that the Mosaicall Ceremonies should
te molestia liberēt I giue not counsell precisely to refuse c. but to put in exceptions which may ease you Supplic ad Senat. Arg. of trouble Hereupon Zanchius saith se sincero pacis concordiae studio adductum subscripsisse that hee subscribed beeing thereunto moved of a sincere desire of peace But the subscribers case is far more equall and reasonable who upon protestation expositions c. subscribed not to suspicious doctrines but to certain superfluous rites 2. Because they were loath to depriue the Church of their labours and forsake their flockes for these matters which are though inconvenient yet not of the substance of Religion and hereunto agreeth the canon utilitatis intuitu quaedam in Ecclesia Caus 1. q. 7. tolerantur Thorough the shew of profitablenesse some things are tollerated in the Church The Petitioners then subscribing did not therein allow these ceremonies as profitable seeing the state intended a greater perfection howsoever it was hindred as may appeare by the statute set before the booke of Common prayer the words are these Such ornaments c. of the Ministers shal be retained till other order shal be therein takē And the book it selfe in the Cōmination aimeth at the restoring of the Discipline of the prim Church 3. And herein by subscription to tolerate Subscription of some excused things not apparantly impious for a time But now there is no reason that subscription which was yeelded to the necessity of time should either preiudice the subscribers according to the Canon temporum necessitate perfecta hac ratione ad veniam Caus 1. q. 7. c. 13. pertinere decernimus quod gestum est what the necessity of the time required in reason ought to be pardoned or hinder the reformation according to the like Canon quod necessitas pro remedio reperit c. that which Caus 1. q. 7. c. 7. necessitie found for a remedie when the necessity is removed must cease also that which is urged for a due and orderly course is one thing that which by usurpation for the time is enforced another Lastly some of the subscribers are now of another iudgment and see more into the cause then they did before and doubt not to say with Hierome imitati estis errantem imitamini correctam You haue followed him that erred be you followers of him that hath corrected his error And could wish that this vinculum subscriptionis as Ambrose calleth it in another case were dissolved as Eusebius Vercellon caused Dyonisius subscription but in an harder case to bee razed out Any of these reasons will free the petitioners subscribers from this uncharitable imputation of Hipocrisie and dishonesty 7. Obiect The Church of England had Vntruth 8. We condemn factious Sermons c. beene happy if it had not beene troubled with their factious sermons c. Answ VVe mislike factious Sermons scurrile pamphlets as much as these censurers of Oxford and some of their frends favorits are not free from the imputation of both The painfull labours of the ministers Painful Preachers not factious petitioners in the Church of England both by preaching and writing are well knowne And though the rule hath beene better no preachers then such as desired reformation therfore miscalled factious yet this is our comfort to say with the Apostle in the declaration of the truth wee approue our selues to euerie mans 2. Cor. 4. 2. conscience in the sight of God and herein wee say agayne with the same Apostle wee passe very little to be iudged of you or of 1. Cor. 4. 3. mans iudgment beeing sory that you thus account of the freinds of the gospell as of enemies and cannot endure the lovers of the truth which you professe to loue And so as Augustine sayth res multum dolenda miranda contingit c. A strange Tractat. in Ioan. and heauy thing often falls out that the man whome wee take to bee vniust and yet he is iust louing in him iustice which wee know not wee hate hominem bonum tanquam malum affligamus and afflict a good man as though he were evill 8. Obiect The number of more then a Vntr. 9. It is not a vizard There are not so few godly Preachers that wish reformation thousand is but a vizard c. Answ The number of more then a thousand is no vizard as theirs is that mask vnder the name of the heads of the vniversity yea of all the learned and obedient of the clergie as the title sheweth whereas we know there are diuers hundred of learned obedient sober discreet preachers in the vniuersities other places of the Church that neyther like nor allow their proceedings herein As at the passing of that grace in Cambridge whereof our brethren make mention in their epistle there was not present the third part of the vniuersity that gaue voyces nor one Doctor of diuinity besides the Vice Chancellor as we are credibly enformed Let them first pull of their vizard and shew themselues they should not obiect that to others which it seemeth they are ashamed of to professe their names Therefore wee may apply Augustines wordes a-against them conferamus de medio si placet Lib. 1. cont Iulian. ista communia c. let us leaue these common matters which may be said of each side though not truly of each side 2. How can that be a Christian cōmendable church government under Chancellors Officials Cōmissaries Registers Proctors Sumners which is the same in the forme nothing altered the supremacy onely and dependancy of the Pope excepted with that now used and practised in the Antichristian and papall sinagogue Therefore to this untrue assertion wee returne no other but Hieromes answer Non necesse habet vinci Ep. ad Ctepant quod sua statim professione falsum est That needeth no refutation which appeareth false in the very relation 3. The humble Petitioners haue done nothing malitiously or iniuriously we wish that they which thus censure them were as farre from both Hierome could haue told them non facilis est venia prava dixisse de rectis Pardon for Hierom. Asellae speaking evill of that which is good is not easily obtained Thus men for their conscience and unfained loue unto the Church of Christ are loaden with the reproach of sedition presumption dishonesty hypocrisie scurrility malice iniury c. A likely matter that such pleaders haue a good cause in hand when they begin their plea with such intemperate and uncharitable stuffe therein committing the same fault which Origen obiecteth Lib. 7. cont Cess to his adversarie Philosophus iste cum nos instruere velit calumnatur c. this Philosopher when he should instruct us raileth when in the beginning a wise Orator should shew himselfe friendly toward his Auditors And thus end their censures upon the preface THE DEFENCE OF THE FIRST PART OF THE PEtition concerning Church service 1.
then severity cohortation then commination charity then authority but they which seeke their own not Iesus Christs doe swarue from this Law which seek rather to rule then counsell their subiects for while honour pleaseth pride puffeth up that which was provided for a remedy to a malady Leo epist 82. distinct 45. 6. In the urging of subscription they forget Christian compassion stripping Ministers and some of them aged of their livings to the undoing of themselues their wiues and children Iosias shewed more compassion to the Chemarims that were idolatrous Priests who though they were not permitted to come up to the altar yet did not eate unleavened bread among their brethren 2. Reg. 23. 9. they had their maintenance from the temple The Popes Canons herein were more equall that pittied old age as Gregory thus decreeth sed quia simplicitatem tuam cum senectute novimus interim tacemus the penall sentence was ready to be inflicted but because wee know your simplicity ioyned with old age we hold our peace Caus 1. q. 7. can 11. 7. This forcing of subscription to Ceremonies not warranted by the word is contrary to the Scriptures and practise of the Church In Nehemiahs time Subscription was required and an oath of the chiefe of the people but it was onely to walk in Gods Law Neh. 10. 29. not to keepe any traditions not written VVhen Victor would haue forced the East Churches to keep Easter as the Latine Churches did and was resolved to excommunicate them certaine Christian Bishops and Irenaeus among Euseb lib. c. 22. the rest did reproue him tanquam inutiliter Ecclesiae commodis consulentem as unprofitably regarding the Churches good There arose in Gregory the first his time a Tolet. 4. c. 5 great difference in Spaine about the thrice dipping in baptisme some doing it but once Leander a Spanish Bishop sent to Gregory about it who determineth that the Infant was baptized sive trina sive simpla mersione whether with thrice or once dipped hee would haue no contention about that ceremony But his successours more rigorous then charitable one decreed that it was Evangelicum praeceptum Part. 3. dist 4. c. 82. an Evangelicall precept to dip thrice Another that hee was not a perfect Christian that was not thrice dipped Lastly Pelagius it was decreed in the 8. generall Councell at Constantinople that whereas Photius the Can. 8. 9. concil general Constantinop usurper of that sea did extorquere chyrographas c. extort from clergie handwritings promising thereby to cleaue unto him and he againe gaue them by his hand writing faculties to preach And certaine Catholicke Bishops had taken up the like custome to urge subscription The contrary was decreed by that Councell ut Episcopi nullus chyrographas c. that Bishops should no more exact such subscription sed tantummodo fierent solennitates de more but to be content with the old use they should enforce no new subscriptions but keepe the old customes solennities The Bishops then in urging new subscriptions to combine the Clergy to cleaue unto them not otherwise to grant them licenses to preach did reviue the corrupt use of Photius the pseudo-Patriark condemned in this Councell 8. To require absolute subscription to the booke is to make it almost equall to the Scripture as freed from all errour but this properly the holy writings onely haue viz. to bee perfect right pure Psal 19. 7. The Law of the Lord is perfect the statuts of the Lord are right VVhat could be required more then to subscribe absolutely to the word of God as pure perfect and without any errour Augustine well distinguisheth between divine and humane writing de Scripturis canonicis non licet dicere c. of the Canonicall Scriptures it is not lawfull to say the Author was deceived but in other books which are written by us not with authority of precept but exercise to profit though there be found the same verity yet are they not of the same authority which kind of writing must be read not with necessity of beleefe but liberty of iudgement Aug. cont Faust l. 11. 5. But there is now no liberty of iudgmēt left but necessity of beliefe imposed in this absolute subscriptiō 9. Beside this violent course of subscription hath bred a great scandale in the Church disturbed the peace thereof that whereas quietly before Ministers ioyned together in building the Lords house after the same began to be urged then suspensions imprisoning silencing depriving of many profitable ministers followed Saint Paul saith Would to God they were cut off that disquiet you Gal. 5. 12. They were disquieters of the Church that urged the ceremonies not they that refused them Conscience forced not the one to urge subscription for they themselues hold these Ceremonies not to bee necessary but conscience moved the other in not subscribing unto them VVho were then disturbers they which urged those things which with a good conscience might be left or they which refused those which with a good conscience they thought they could not use There is a rule in the law In rebus dubijs pars tutior sequenda In doubtfull matters the safer way is to be followed Not to use such rites and ceremonies is no sin but to yeeld unto them in him that is not resolved is sinne The law resolveth that the lesse doubted course should be taken not to use them at all Cyrillus thus writeth to Gemadius Sicut ij qui mare navigant c. As they which saile in the Sea when a tempest ariseth and the ship is in danger doe disburden it of some things to saue the rest so seeing it is not in our power to saue all despicimus ex ijs quaedam ne cunctorum patiamur dispendia Wee seeme to neglect or winke at some things lest wee should leese all So it had been better to haue cast out such burthenous ceremonies then to put the ship of the Church in hazard and disturbe the peace thereof 10. The forme of subscription is contrary Subscription contrary to law to the law of the land as may appeare by these reasons 1. The Law requireth subscription onely to the Articles of Religion in these words He shall declare Anno 13. Eliz. c. 12. his assent and subscribe to all the articles of Religion which onely concerne the confession of the true christian faith and the doctrine of the Sacraments But to subscribe to the booke of common praier doth not onely concerne the confession of true Christian faith Ergo by the lawe it is not to be subscribed unto 2. That which Ministers doe subscribe unto by law must appeare under the seal testimoniall of the Bishop and bee publikely declared in the Church within two moneths of induction but neither doth the testimoniall make mention of subscription to the booke neither is the Minister bound to declare his assent thereto in the Church Ergo it is not agreeable to the law 3. The
servare nec usurpare regnum sed vereri Wee haue learned to bee faitbfull to the Prince not to usurpe any kingdom but to reverence the king c. 6. They further vntruely charge the Petitioners Vutruth No such thing will ensue That povertie and lack of learning would creepe into the Clergie if their desire take place Answ p. 29. VVhereunto we answer 1. what though there be not sufficient maintenance left in some reformed Churches VVee pittie their estate and as much condemne the embeazelers of Church revenues as these censurers And it is an vncharitable speach that wee would haue our Churches reduced and made conformable to the calamitie of those places Neither is the povertie of those Churches the fruit of their reformation but of some mens couetousnes that are ready to Vntruth We would not haue our Church so reduced take any occasion to enrich themselues neither do the Petitioners urge the alteration of the ecclesiasticall state according to their platforme the Petitioners stand for the maintenance of a learned Ministerie as it may appeare by their motion of impropriations and wee say with Origen Nisi dederit oleum populus extinguetur lucerna in templo Hom. 13. in levit 2. That there are not many men brought up among them they meane in Scotland and other reformed Churches worthy of that honorable maintenance is not far from a defamation of so worthy a Church neither had that land ever more learned men both preachers and writers then are at this time The Kings own Testimony shall cleare this point There is presently a sufficient number of good men of the ministry of this kingdom How may his Maiesty take it to haue such an evill report brought up of his countrey 3. Of like truth it is that the petitioners Vntruth here called at their pleasures evill malicious ungrateful men can see nothing in the Church but defects deformities VVee neither condemne that which is good for the evill nor yet iustifiy the evill as they do together with the good that were to use too little a measure and this too large as one saith Mensura maior est quando plus donatur rebus quam merita deposcunt minor cum subtrahitur meritis Apol. pamph quod debetur 4. VVe wish also that all which professe the truth were in our condition but with S. Pauls exception Excepting these bonds our Act. 26. 29. state were most happy if this servitude under humane constitutions were removed 5. And we wish with all our hearts it were as they say That our Reverend Prelates did contayne themselues within such bounds as preserue that state from creeping to any papall corruptions But how can this be truly sayd when as the discipline of the Ecclesiasticall courts is altogether the same setting the supremacy aside which was exercised under the pope The corruption is not reformed being by an other authority maintayned the Canon saith Cum quid una via prohibetur alieni ad id alia non debet admitti That which is forbidden one way ought not to be admitted an other The corruptions of the Ecclesiasticall state as by the papall supremacy are not now practised so by his Maiesties princely authority we trust shall bee purged to whom the honour of this worke must be left not to the Bishops themselues to chaine them with such bonds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 44 as may preserue that state from creeping to corruption 6. That there is yet remaining to Colledges Cathedrall Churches Bishops such sufficent and honorable maintenance the Ans to the Pet. p. 31. Petitioners which are vniustly traduced as impugners of the state doe therein reioyce and wish together with the continuance good employment of them Such as do prey vpon the Church tithes and inheritance and they which assent vnto them we hould guiltie of great impietie Ambrose well saith in Orat. in Aâ—xent an other case Naboth vineam non tradidit suam nos trademus Ecclesiam Christi si ille patrum haereditatem non tradidit ego tradam haereditatem Christi i. If Naboth would not forgo the inheritance of his fathers much lesse should any betray the inheritance of the Church 7. If it be admited that there were more Ans to Pet. p. 31. learned men in this kingdome then among all the Ministers of the religion in all Europe beside that doth not proue that there are no dumb unlearned Ministers in the Church 1. And where will our brethren find so many learned men if they exclude all those preachers which desire reformation whom at other times they will hardly afford the name of learning 2. And it need not to be marvailed at if England may compare in number of learned Pastors with most reformed countries though the comparison bee too large to set it alone against all Europe seeing in this one land there are more parish Churches which are occasions of learned Ministers then in all the Protestant reformed nations 4. But considering the whole number of Parishes which riseth to not so few asten thousand as we may compare for learned Ministets so we feare wee exceed them for unlearned Scotland hath not the third part of that number nor the tenth of our maintenance but there are few Churches which haue not a preaching Minister therein we wish we could compare with them 5. As this Church of England aboundeth with many learned men so it would abound much more for every learned minister wee should haue two if that course might be taken which the humble Petitioners desire but now as wee haue many bright shining lamps so there are more dim twinkling stars The third part of the land is darkened with unpreaching ministers that we may say with Origen Alij sunt quorum pars aliqua observatur ut in Revelatione percussa est tertia pars lunae alij qui penitus cadunt ut stellae à draconis cauda Tractat. 30. â—â— Mat. tractae Though the dragons taile of Rome thankes bee to God hath not smitten our starres to the ground yet a third part of our morne is obscured 8. And true it is that as our brethren say our inferiour Clergie even the thousand preachers Petitioners with their fellow labourers so dispised not the dumb idle ministers and Non-residents haue been the most effectual meanes to settle the tranquilitie of the land by inducing mens mindes unto piety towards God loyalty to their King and to use their own words as the Apostle gaue his detractors to understand that he was not inferiour to the chiefe Apostles nay that he laboured more then they all In like case we doubt not but a truth may be be averred of our selues even by our selues without any ostentation at all when it is so iniuriously impeached and troden under feet to the high dishonour of God the disgrace of his Gospell and to the slander of this most Christian Common-wealth Thus haue we answered our brethren for this matter with their owne words but much more truely without any ostentation of vanity but in the plaine declaration of verity and we say with Ambrose Non est Ambr. ser 15 in Psal 129. hoc ulla virtutum iactantia sed vita innocentis assertio aliud est dignum se praemia dicere aliud indignum iniuria It is not to boast of our vertues but to avow our innocency and one thing it is to say that wee are worthy of reward and another that we are unworthy of iniury And thus for this time haue we ended our iust plea and reply for the truth leaving the iudgement thereof to your Christian Maiesty wherein to our knovvledge we haue maintained nothing which is not consonant to the Scriptures and agreeable to the ancient practise of the primitiue Church In handling wherof we humbly craue pardon if we haue been too tedious Our intendment was not so much to confute the gain-sayers as to confirme the truth and we herein follow Cyprians counsell Semel laboravimus ne alij Ad Fortunat. semper laborarent We haue taken this paines at once to ease other of continuall paines That where they doubt they may bee resolued where they are wavering they might bee setled and wherein they haue not yet travelled they may be further informed Now to your excellent Maiesty we hartily wish the compassion of David the wisedom of Salomon the faithfulnesse and zeale of Moses both tenderly to pitty wisely to discerne and uprightly to determine these causes and controversies of the Church according to these excellent graces of Clemencie Prudencie and Piety wherewith God hath enlarged your Princely heart to the honour of Christ the comfort of his Church your Maiesties immortal renown in earth everlasting reward in Heaven FINIS