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
he would eat no cheese were this moderat severity What then may be sayd of them that cast out other from the inheritāce of the Lord whose labours God hath blessed to the joye of many an elect soule that only for not doyng that against which they can yeeld a farre better reason from God his will revealed in his word then any man can doe for his not eating of cheese or for any other the like action from the secret instinct of nature G. Powel The author of these arguments is not afrayd to perswade provoke your Honorable Court these are his owne words to intercede with his Majestie that he would compell the Reverend Prelats to surcease their rigorous and cruell dealing The Apostle biddeth vs to provoke one another to loue to good works Heb. 10.24 Therefore why might not the author of these arguments use this word unto the Parliament for so good a worke as in all the said arguments is intended But for the latter words of M. Powel to compell the Reverend Prelats to surcease their rigorous and cruell dealing etc. Where doth the author use them The drifte of all the arguments insinuateth so much If it be but insinuation then all the words before set downe are not the expresse owne words of the author as M. Powell hath said 2 It may be taken for granted that the sayd Prelats are so resolute for mainteyning of their Hierarchie Discipline Ceremonyes and other conformity that they will not yeeld one inche yea not to his Majestie exceept they be compelled Gab. Powel The Prelats haue soberly and temperatly caryed themselues in their proceedings Answ We will all with one accord most thankfully acknowledg this when we shall find it In the meane tyme we do acknowledge it comparatiuly true in respect of their wils and desires For by this answer written by their authority and by divers other tokens it is apparant that they would gladly provoke us to giue them further advantage against vs and also that for these causes they would doe more thē they doe yet I speake not of all I doe unfainedly confess that their is great difference of affections amongst them it respect of us they would I say doe more then they doe If they feared not the people No but if his Majestie his most Honorable counsell would giue them leaue and if they feared not as much indignation from his Highnes as now they seeme to be in grace with him and as much opposition by the honorable Counsell as now perhaps they seeme to haue furtherance by some of them that do not so well understand the cause G. Powel Their obstinat superstion hath worthely made them subject to the proceedings of the Bishops What Superstition And obstinate superstition Answ We were never before to my remembrance charged with superstition much lesse with obstinat superstition but haue alwayes been accounted great adversaryes to superstitiō Yea we hate it with a perfect hatred yea our soules abhorre and detest the least superstition much more obstinat superstition as much as the best of them doe hate it yea much more then some of them it is one of our reasons against some poynts of conformitie that we judge them superstitious How then may we be charged with superstition Yea with obstinat superstition But what if we were superstitious May we therfore be punished cōtrary to law or aboue that that the law requyreth Were not this to ad transgression to transgression and to punish sinne with sinne We may not doe evill that good may come thereof G. Powel The author cryeth out as if the gospell by such proceedings were banished Gods worship prophanely adulterated to the eternall perill of many thousand soules Where is this outcry It is very low and soft Answer in some secret corner or written in very small letters that no man can see or heare of it The author might well cry out that the gospell is in part banished by the suppression of so many able godly faithfull paynefull ministers that Gods worship is in part corrupted both in the doctrine especially sithens this late vehement strivyng by our Prelats for conformitie as shal be afterwards touched and also in the other publike exercises of religion by mixture of humane inventions Ceremonyes and Traditions Yea and that heerby we are in danger to haue the candlesticke removed and the kingdome of Heaven taken from us and given to a Nation more worthy then we except by repentance doing our first works Revel 2.5 Yea making our last works more then our first vers 19. We doe in time prevent this judgment G. Powel The Parliament is able to convince him heerin of malepart Sycophancy and manifest untruth Answer I would such accusers notwithstanding their such threats of the Parliaments kindnes would stand with vs that we might be admitted to stand with them at the barre of the Parliament for triall of this accusation and whether the author of those Arguments or this answerer haue abused that most worthy Senat. G. Powel This author feareth no rebuke of shame for his vnconscionable dealyng Answer Let this unsconscionable dealing be shewed in the author or else let this answerer be ashamed G. Powel This man speaketh frō Cimmerian darknes by concealing his nāe Answer Then also by the same reason many books of the scripture the writers whereof haue concealed their names were written from Cimmerian darknes The like may be sayd of many other most worthy Theologicall bookes without name of any writer Much more may the same be sayd of the booke intitled SCOTTISH GENEVATING ENGLISH SCOTIZING and many other such disgracefull and scornefull books published without name of any author against the desired reformation and all the favorers thereof It is also the severitie of the Prelats that maketh vs the rather to conceale our names If we had as much liberty to publish our books for our selues as every rayler hath to put forth any thing against us Yea as there is for Printing of many profane filthy scurrilous lascivious ungodly bookes authorised by some of them you should quickly see our names The author is bold to offer his writing even to your Honors Gab. Powel to provoke you to supplicat to his excellent Majestie in behalfe of their cause or else to determine it of your selues Answ The author never desired this determynation you speake of by the Parliament as though that would or might be authenticall without his Majesties Royall assēt but onely that his Majesty thereby seeing the equity of the cause and the affection of his people therunto might also be the more easily perswaded to vouchsafe his princly favour towards them therein G. Powel I was cōmaunded by some in authority to peruse and breifely to refute these Arguments which at the first I was unwillyng to take vpon me If you be so ready to be commaunded to write against
carnall respects unto us such as you reckon is contrary to your often imputation of superstition unto vs. For what is superstition but to make that sinne that is not sinne and so to feare sinnyng against God as that we doe not that which lawfully we may do or one the contrary to make that good holy and necessary that is nether good holy nor necessary and so to think himselfe bound to doe that which well he might leaue undone If then we be superstitious and doe that which we doe in fearing to sinne against God how can such carnall respects as before are particularized be imputed vnto us But the truth is that these carnall respects doe belong rather to conformiry for which many will doe any thing rather then they will loose their livyngs Of how many also of them may it be sayd that they seeke their owne and not that which is Iesus Christs Philip. 2.21 Yea that their belly is their God their glory their shame and that they mind earthly things Philip. 3.19 that also with Diotrephes that loue to haue the preheminence 3. Ioh. 9. How many of that side haue receaved 500. or 600. pounds from their people since their last Sermon yea since their last presence amongst them Yea are their not some that buy sell benefices as men buye and sell horses Truely there are sōe that being not old mē haue in their dayes passed through many benefices and those of very good worth To whō then doth this imputation of carnall respectes belong Cease therefore cease M. Powell to charge us with that against which there are so many reasons Yea wherein all the world can convince you G. Powel They haue altered the state of the question For the question being about subscription Ceremonyes Conformitie etc. which are but thinges indifferent and of small moment they make it the cause of God the ministery of the gospell the salvation of the people the mayne cause of the land How doe we alter the state of the qvestion Doe we mince that which somtyme we held Answer Doe we goe from any thing which before we maynteyned What ever was in controversie betwixt you and us that is not comprehended under subscription or some other of the particulars by you here mencioned It is meere folly so often to repeate the indifferency of these thinges that hath never been neither can be proved by you For as much also as for not subscribyng and for not conforming to Ceremonyes etc. Many more are thrust out of the ministery then for any other matter of ten tymes greater moment may it not be truely called the cause of God Especially it being in so many bookes proved that they are unlawfull contrary to the word of God Yea sith for these thinges the word is restrayned may we not say that the salvation of the people dependeth therevpon And consequently that it is the mayne cause of the land What is greater then salvation Your selfe grant that we are Ministers of Christ in grace and favour with God It followeth therefore that our cause is the cause of God Luc. 10.16 Yea of the land also because besids salvation many other benefits doe depend upon the ministery of the word and many evills vpon the restraint thereof Prov. 29.18 For this cause the Apostle joyneth these two togeather in the Iewes that they were contrary or adversaryes to all men and forbad them to preach to the Gentles 1. Thessalonians 2. ver 15.16 Touching your often objection of our suspension and deprivation for not conformyng our selues consider this one thing M. Powell and consider it seriously viz. that whē as Iohn and some other Disciples tooke upon them to forbid one casting out Devills that had before done it in the name of Christ and that only because he would not joyne with them and follow them to Christ and that afterward whē they made relation unto Christ of that which they had done and of the reason why they had done it as though they had done some great service as many thinke they doe now great service in forbidding us to preach consider I say agayne that our Saviour was so far from approving that which they had done that he rather reproved it saying Forbid him not Mar. 9.38.39 Whether was a juster cause of suspention not to joyne with such worthy Disciples of our Saviour and that in following them and goeing with them to our Saviour himselfe or not to joyne with the Bishops to conforme our selues unto them in those things wherein we are perswaded we should sinne against Christ and in parte goe away from him For we follow not Christ neither walke with him any longer then we doe obserue his word Further also consider whether is a greater or at the least a better and more necessary worke to cast out Devills from their possession which they had of the bodyes of men or to cast them out from the spirituall possession they haue of the soul of men which eiection is wrought by the preaching the gospell Acts 26.18 G. Powel They make this such a cause as if all religion depended on refusing of a crose and furplice etc. No no. Answer All religion and piety doth not depend on these thinges Yet religion is the lesse and doth the more decay the more that the preaching of the gospell for thes thinges is restrayned The increase of sinne and iniquity in those places already where such Ministers are put out doth too much testifie this thing Heere againe is his former fallacy as eo quod est secundum quid ad id quod est simpliciter We say that some religion dependeth on refussing of a crosse surplice ete Hence he concludeth that all religion dependeth etc. Further whether we make all religion to depend on refussing a crosse surplice etc. or no it semeth that the Bishops make all religion or the most to depend on crosse surplice etc. For if a man yeeld to these things he may passe away with any other matter vncontrolled but if he stands in these things then he is unworthy the ministery whatsoever guiftes he haue how godly soever he be and what good so ever he haue done or might doe by his continuance Is it not so G. Powel They boldly presumptuously and unduetifully censure his Majestie for coldnes in religion for losing his first loue deepe dissembling seeming to pretend one thing and to intend another as if he had been trayned up in the Iesuits schooles to equivocat which fault I would some of their faction did so litle practise as his Majestie abhorres it Wheris there any such censure of his Majestie for coldnes Answer in religion for losing his first loue and for deepe dissembling Nay doth not the author expresly labour the quit contrary professing that he wrote that which he did to this very end that men might not iudge Christian Princes vpon outward apperences yea adding supposed apparences Yea wishyng also lesse censuring 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
or by the Bishop of the Diocess or by one of the two Universities under their hands and seale Let the King then under his broad seale graunt licence to any of his Chapleines to preach within his owne chapple this licenc by this Canon is of no value then the which what can be more derogatory to the Soveraigne dignity of the King in causes Ecclesiasticall Unto the mould of this Canon agreeth the 47. Canon before mētiōed which cōcludeth that no Minister not licēsed a Preacher under the hand seale of the Bishop of the Diocess or Archbishop of the Province or under the seale of one of the Vniversities shall take upon him to expound in his owne cure any scripture or matter of doctrine but shall onely study to read playnely and aptly without glosing or addyng the Homilies already set forth or heerafter to be published by lawfull authority The King then by this Canon may not licence a Minister to preach or to expound any scripture no not in his own cure no though the ministers Cure be the Kings owne houshold or the houshould of the Prince or any other of the Kings children Nay by these two Canons and the Canon of subscription it is evident that the Prelats intended that every Scotish Minister havyng renounced the Hierachie and embraced the single forme of Goverment in Scotland should be barred from preaching at any time before the King in England unless he should subscribe to the Hierarchy of England For with out a licence may none preach and without subscription may none be licenced And not onely is this 47. Canon derogatorie to the Kings prerogatiue but it is also repugnant to other the Kings lawes and statuts For whereby that statute made against Lolardy and Heresie it was enacted that none should presume to Preach openly or privily without the licence of the Diocesan first requyred obtayned yet by the same Act Curats in their owne Churches and Parsons priviledged were excepted and by the Provinciall Constitutions confirmed and ratified by Parliament it is provided thus We establish that no secular or regular not authorised by written law or protected by speciall priviledg to preach the word of God may take upon him the preaching or exercise of the same word within any Church or without any Church unless first he present and submit himselfe to the examination of the Diocesan etc But concernyng aperpetuall Curate we understand such a one by law and right to be sent to the place and people of his Cure And that we may understand whom the Canon meaneth to be a perpetuall Curate the gloss sheweth us that a Bishop in his Diocess a Parson and Vicar in his Parish and every other Person intituled to any benefice whereunto apper teyneth cure of soules is to be understood to be a perpetuall Curate and that he may preach in his owne Cure without the Bishops licence Moreover by the booke of ordering Bishops Ministers and Deacons every one made a Minister promiseth that he will giue all faithfull diligence alwayes to minister the doctrine etc as the Lord hath commanded etc so that he will teach the people committed to his cure and chardg withall dilligence to keepe and obserue the same But how can a Minister instruct and teach the people committed to his chardge according to his publicke vowe if as it is sayd in this Canon he shall not take upon him to expound in his owne Cure any scripture or matter of doctrine at all but shall onely study to read plainely and aptly without glosing or adding the Homilies etc Lastly the wordes of the Bishops institution are these Teque rectorem eiusdem ac de et ineadem instituimus canonice et investimus cum suis iuribus et pertinentiis universis curamque et regimen animarum prochianorum ibidem in Domino cōmittimus per-presentes And we speaking of a Clarke to be instituted into a benefice Canonically institute thee rector of the same Church and of Cure goverment by law ought to go together in a minister and in the same doe invest thee withall her rights appertinances and by these presents we in the Lord commit unto thee both the cure and goverment of the soules of the Parishioners in that place The Clearke then instituted into a benefice by these wordes of the Bishops institution by the booke of ordering of Bishops Ministers and Deacons and by the Provinciall Constitutions having not a private but a publicke office of cure and regiment of soules committed unto him how can it seeme reasonable that he should be countermanded by reason of a Provinciall decree not cōfirmed by Act of Parliament not to excercise the same his publicke office without a Bishops licence For what if the Bishops refuse to grant him a licence Or what if the Bishops and his officers see for graunting writing sealyng his licence be greater then the poore Minister is able to disburst is it reason that his chardg by this meāes should be left uninstructed Nay is it not as if a Sergiant at law called to the barr of the Common pleas by the Kings writ solemly created a Sergiant and publickly admitted to the same barr should afterward be forbidden by the cheife Iustice of that Court to pleade at that barr without licence otteyned under his hand and seale Or is it not as if a Doctor of Phisicke solemnely created in the Vniversity and publickly admited to practise artem medica should notwithstanding without a new faculty from the Doctor of the Chayre be inhibited to minister any Pill or Portion to any pacient The 53. Canon before also mentioned viz. against publicke opposition between preachers is not only repugnāt to the doctrine of (a) levit 5.1 2 Tim. 4.2 holy Scripture cōtrary to the practis of the (b) 2. Chron. 18.7 Ierem. 27.9 28 7 Acts 13.10 Galat. 2 11 Prophets Apostles but also crosseth the Ministers vow solemly made at his ordination Whos 's promise is that he wil be ready with all faithfull diligence to banish driue away all erroneous and strang doctrin contrary to Gods word and to use both publicke and private motions and exhortations as well to the sicke as to the whole within his cure But upon occasion given by any false Prophet publickly broaching false doctrine in a Ministers chardg how shall the Minister with all faithfull dilligence drive away the same false doctrine and publickely teach the truth if he may not teach admonish or exhort his people without a licence first obtayned from the Bishop of the Diocess For what if the Bishop be upon an embassadg in Denmarke Or what if the Bishop himself be of the same judgment with the false teacher The 91. Canon entituled Parish Clearks to be chosen by the Ministers is contrary and regugnant to the customes of the Realme in many Parishes of the Realme And in this regard this Canon hath been blowen to peeces at the barr of the Common
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
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