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That the Ministers and people who haue disired reformation in some Church matters, haue there∣in followed the Christian lavves, and godlie proceedinges of the Ecclesiasticall estate.
THAT some fevv should differ from so many reuerend learned and god∣lie Fathers of the Church, it is and hath bene alvvaies in the opinion of naturall men, a very great preiudice. and the authority of the greater part, ouersvvaieth the lesser, & sometime the better. For men most commonlie
iudge by outwarde appearance. And therfore Christ him self being void of outward beautie & forme, was despi∣sed and reiected of men: and it was thought a goodlie mightie reason a∣gainst his doctrine, when they coulde say: Doth any of the Rulers, or of the Phari∣ses beleeue in him? How be it in our Ec∣clesiasticall state, there is matter of great consideration: that the one side shoulde conster all thinges that were done at the first, with great charitie and Christian pietie: & the other not to bee so straight as to iustifie euerie particuler. The Queenes Maiestie, (God saue her & blesse her) comming to her Crowne, in a troublesome and dangerous time, when feare seemed to be on all sides; her owne subiectes for the most part male contentes, and the mightie Potentates all enemies round about her: it shewed doubtlesse the wonderfull work of God, & most Christian & royall magnanimitie in her Maiestie, especiallie being a ten∣der branch & a maiden Queene: that she aduentured to goe so far in refor∣mation of religion, & in setting forth
of the puritie of the Ghospell. Wee must thinke also that those few godlie learned men, who considered, exami∣ned and penned the bookes, not to haue bene alone, without some men of greate learning and countenance, which woulde sway against trueth as much as might be: therefore no doubt verie wislie for the time, they did so carrie the matter, that the moste waightie part of that they did is with∣out all exception, some thinges may haue a verie good interpretation, & that which is otherwise, perauenture was not espied: as in a more peacea∣ble time, at more leasure, and with greater aduise might haue bene. And verelie to speak my conscience, I take it to bee the singular mercie of God, that it happened so well, and that the books be so pure as they are, the doc∣trine of faith so fullie and so sincerely declared; the order of Gods worshipe so free from idolatrie, & the ministe∣rie so neerelie framed to the Aposto∣licall times, so that euery good Chri∣stiā, & honest subiect hath very great cause highlie to praise God, for such exceeding good libertie, and to pray
continuallie for her Maiesties moste happie preseruation; and to be thank∣full to those reuerend men, who did so wiselie & faithfullie discharge their duetie. These things being thus at the beginning, the Apologetical writings of verie faithfull and learned men, in explaning the Christian purpose of our Church: and the statutes, articles, Canons, & iniunctiōs seemed to aime at this marke: That in peace & quiet∣nes, wee might not onelie enioy that which was first established, but also come the neerest that might be, to the pure fountaine of Gods word. It doth seeme vnto me, that either all these thinges, which wee desire, or the most needfull to bee reformed, had bene long ere this amended: if the cōmon enemie of mankinde, (who enuieth that we should haue any thing so well as we haue) had not cast in a block of ciuill debate amongst vs. And I mar∣uell not at it: seing so many Papists & prophane persons did vse all stratage∣maticall insinuations, to kindle the fire, and to nourish it being kindled: that if God had not moderated the hote furie & immoderate stiffenes of
some men to maintaine that they had begunne, doubtlesse it woulde haue bene farre worse then it is, His holie name be praised.
And this verie thing you shall not obscurelie perceaue, if you mark and consider well that which I am in hand to speak of: and weigh it well without partialitie: namelie that the lawes & proceeding of the Ecclesiasticall state doe verie much fauour and agree vn∣to those things which we desire: And that the learneder sorte of the Cler∣gie be of your iudgemēt for the most part: although the earnest mainte∣naunce of the former controuersies haue made a verie greate rent in our agreement, which especially you shall perceaue, if you marke what contra∣diction one booke hath with another, yea & the same sometime with it self: and how our learned Writers in de∣fence of our religion, do faithfully ac∣knowledge and defende against the aduersarie, those things which we do. And heerein I will alleadge nothing, but that which is eyther of some sta∣tute or iniunction, or Canon of the Bishoppes, or of such writers against
the Papistes, as are least to be suspect∣ed, to fauour the parte of them who seek for reformation. And among the rest the booke of Martyrs, which of al others is most authenticall, being ap∣pointed for Bishoppes, Deanes, and Archdeacons, to haue in their houses for the vse of seruaunts and strangers. And first concerning ceremonies: In the Queenes Iniunctions wee finde that Shrines, couering of Shrines, Ta∣bles, Candlestickes, Trindales, and Rolles of wax, Pictures, Pain∣tings, and al other monuments of fai∣ned miracles, pilgrimages, idolatrie and superstition shoulde be taken a∣way. This sheweth a verie godly pur∣pose, for abolishing of all thinges ten∣ding vnto or helping the remem∣braunce of idolatrie or superstition. Such doe we take the surplice to bee; not onlie because it is part of the cha∣racter of the Popish priesthoode, as may manifestlie appeare by their de∣gradation: but also because our reue∣rend Synode holden at London anno 1571. forbiddeth the wearing of the Gray Amice, or anye other garment defiled with like superstition. Heere
let the indifferent Reader iudge, if these three bookes compared toge∣ther, doe not fauour our opinion of refusing the surplice, shewing no rea∣son why the one shoulde be a monu∣ment of superstition or defiled, then the other: as namelie, a table, a role of wax, a gray Amice, a surplice, what difference? I see it not.
Secondlie, whereas wee refufe the crosse in Baptisme, for the symbolicall signification, and would haue that re∣formed in Matrimonie which saieth: God hath consecrated Matrimonie to such an excellent mysterie, that in it is signified and represented the spirituall mariage bee∣twixt Christ and his Church. And also in confirmation it is saide: They lay their handes vpon them, to certifie them by this signe of Gods fauour and gratious goodnes towards them, and such like. Because by this meanes there is attributed to these three thinges, sacramentall signes of the couenant, like Baptisme and the Lords supper. Here the book of Articles fauoureth our iudgement. First making it to be the nature of sa∣cramentes, to bee certaine sure witnesses and effectuall signes of grace and Gods good
will towards vs, &c. Then that there are but two Sacraments, Bapt. & the Lords supper: and thirdlie that those which the Pa∣pistes call Sacramentes, as confirmation, penance, orders, matrimonie, and extreame anoyling, are not to bee counted for Sacra∣ments, &c. And that they haue no visible signes or ceremonie ordained of God. Let wise men iudge whether this article doe not instruct vs to doe & beleeue as we do. To the which we may ioyne Maist. Calfils iudgement, of the signe of the crosse, where he saieth: Whereas you couple the beliefe in Christ and his signe, printed in our fore-heads together: what signe is that? the Crosse with a finger? If yee meane it so, ye make an vnmeete comparison the one being necessarie, & the other idle and vnlawfull to. And of imposition of hands, he also saieth: Laying on of hands serued to good vse then, when it pleased God at the instance of the Apostles prayers, to conferre the visible graces of his spirit; but now there is no such ministrie in the Church now that miracles bee ceased, to what ende should we haue this imposition of handes, the signe without the thing? &c,
Thirdlie, whereas wee doubt whe∣ther we may read the Apocrypha vnder
the name of holy Scripture, especially because of the vntruthes in the same; we are taught this in the said articles, which say: by the name of holy Scripture, we vnderstand, the canonicall bookes of the olde and new Testament: to which agre∣eth conference in the Tower with Campion, and all other English wri∣tinges, which alleadge the errors of those bookes to proue them not Ca∣nonicall, or holy Scripture.
Fourthlie, whereas we doubt, that it is contrarie to the worde of God: that priuate persons vtter the publick prayers of the Church, or administer the Sacraments: as namelie that the common prayer booke appointeth not onlie the Minister, but also some one of the people, to make the gene∣rall confession, at the Communion: and also if any childe in extreame ne∣cessitie be baptized at home, the Mi∣nister is commaunded to say, they haue done well and according to or∣der. The first we are taught by the ar∣ticles to be contrarie to Gods word; because they say: No man may minister in the congregation except he be called. And the second wee learne of that reue∣rend
Father B. Babington, boldlie af∣firming: God hath not thus enthralled his grace, that there is such necessitie, that either weomen, or all sortes of people, shoulde dis∣pense the holy mysteries,
Fiftlie as touching discipline, the booke of common prayer fauoureth our doctrine, where it saieth: There was a godly discipline in the primitiue Church, which now is to be wished for. And for the gouerment of the Church by the El∣ders and Pastor: let vs heare that re∣uerend Father and faithfull Teacher Maister Noell in his Cate chisme. In the Church well ordered (saith he) and well manered, there was (as I saide before) or∣dained and kept a certaine forme and order of gouernance. There were chosen Elders, that is to say, Ecclesiasticall Magistrates, to hold and keept the discipline of the Church: to these belonged the authoritie, looking and correction like censors; these calling to thē also the Pastor, if they knew any that either with false opinions, or trouble some errors, or vaine superstitions, or with corrupt & wic∣ked life, brought publiklie any great offence to the Church of God, and which might not come without prophaning the Lords supper, did put back such from the communion and
reiected them, and did not admitte them a∣gaine, till they had with publike penaunce satisfied the Church. And these words he doeth grounde vpon the same Scrip∣tures, which wee alleadge, placing them in his margine. And that yee may perceiue, that his iudgement was directlie as ours is, he saieth a lit∣tle after thus, But when by the iudgement of the Elders, and of the Pastour, both the punishment of him that sinned, and the ex∣āple of other is satisfied: thē he that had ben excommunicate, was wont to be receiued a∣gaine to the communion of the Church. And that there were such Elders, the reue∣rend Father answering the admoni∣tion, & in his replie to M. Carthwright doth seeme to confesse, saying: I know that in the primitiue Church, they had in euery Church certaine Seniors, to whome the gouernement of the congregation was com∣mitted▪ but that was before there was anie Christian Magistrate, &c. Of the Pres∣byterie & of the preaching ministrie, thus speaketh that worthie writer & defender of the English Church M. D. Fulke, But it is out of doubt, that to an office none was chosen or admitted, by the Apostle & the rest of the Presbyterie of E∣phesus,
but such as had sufficient giftes to answer that office. And Mr. D. Suttlife, although he denie Elders, calling thē Aldermen: yet against the Chaun∣cellers, Commissaries and officiales, being lay men, to administer excom∣munication, is verie earnest, saying: Nothing can be more vnreasonable, then to giue the power of the ministrie of the worde, into the hands of those, that are no Mini∣sters: and to make them iudges, whose lipes preserue no knowledge, & to giue them po∣wer, to shut all out of the Church, that call none into the Church, &c. And I can not iudge but that it is the conscience of this matter, that causeth the Bishops in their Canons, to reserue the sen∣tence of excommunication to the Bi∣shop onlie, to bee renounced by him or some Minister. Of the Lordship of Ministers the same Maister D. Fulke, to my vnderstanding speaketh as we doe, where he saieth: It is a ministerie and not a Lordship, that we must exer∣cise, not as a temporall Princes, who althogh they may bee saide after a sorte to serue the common wealth; yet they are so seruantes as they are also Lords. But the Ministers in the Church, in the spirituall gouernement are
seruants and not Lords, as Saint Peter testi∣fieth &c. And the equall power of e∣uerie Minister, with the Bishop in the administration of the Keies of disci∣pline, he hath these plaine words: For the Keies of the Kingdome of heauen, what∣soeuer they are, be committed to the whole Church, and not to one person onlie, as Cy∣prian, August. Chrys. Ierom, and all the an∣cient Doctors, agreeablie to the Scriptures doe confesse. And God hath made all the Pastors of the Church, stewards of his hous∣hold, and dispensers of his misteries. And if euerie Pastor ouer his charge bee a steward, & a dispēser of Gods mysteries, as you seeme to graunt, why hath hee not authoritie to re∣lease the penance by him selfe enioyned, or the punishment due for sinne remitted as wel as the Bishop or the Pope? why hath bee not the Keye of iurisdiction ouer his parish in as ample maner, as the Bishop hath ouer his Dioces, or the Pope ouer all men. Seeing the Keyes are not giuen to one, but to the vnitie, as the auncient Fathers teach? Why shoulde the Bishop & the Pope haue two Keyes, and they but one? resolue vs these matters out of holy Scripture, and you shall come somwhat neere to your purpose of pardons. Agreeing hereunto, in the booke of orders, the
priest is made to promise, That hee will giue faithful diligence alwaies so to minister the doctrine & Sacraments & the discipline of Christ, as the Lord hath commanded. Of which matter also the reuerend Fa∣ther Maister Doctor Bilson affirmeth constantly, That the title and authoritie of Archbishop and Patriarks, was not erected by Christ, but by consent of Bishoppes. And out of Hierom he addeth, That Bishoppes be greater then Ministers and Elders, rather by custome then by anie trueth of the Lords appointment, & that they ought to gouerne the Church in common. So the reuerend Bishop Maister Iewell alledgeth di∣uers Fathers with Saint Paule to that verie purpose. Of ciuill authoritie in Bishoppes saieth the saide reuerend Father Maister D. Bilson: The soldiers of Christ must not entangell themselues with secular affaires, much lesse make themselues Lords and Iudges of earthly matters; which office properlie belongeth to the sweard, and must bee sustained of all those which beare the sweard. And that it is a sinne to to∣lerate the vn-preaching ministrie, heare the same Doctor Fulke: Experi∣ence sheweth, that he which is void of giftes, before he was ordered Priest, is as verie an
asse and dogbolt, as he was before, for any increase of grace or gratious gifts: although he haue authoritie committed to him, if he be ordained in the Church though vnworthy and with great sinne both of him that or∣daineth, & of him that is ordained. There∣fore saieth Maister Calfill: I lament that there are not as many good Preachers as parishes: I am sory that some to vnskilfull be preferred. Of non-residēce our English Canons speake thus: Absentia Pasteris à dominico grege, &c. The absence of the Pastour from the Lords flock & that carelesse negligence which we se in many, and the leauing of the ministerie, is a thing both in it selfe dishonest, and hatefull to the people, and pernicious to the Church of God. And therefore in the ordination, hee taketh authoritie to preach to this congregation of pluralities, aduow∣sons & election of people, saith good Maister Fox, speakeing of the time of 830 years after christ: Likewise advow∣sons and pluralities of benefices, were things then as much vnknowne as nowe they are pernicious to the Church, takeing away all true elections from the flock of Christ. And it were no hard matter out of him, to shew all the points we holde: partlie
to bee his iudgement in the traced steppes of the primitiue Church: and partlie in shewing the worthinesse of other men holdeing the same minde. And many others also could we bring forth of our reuerend writers, but of purpose I conceale verie much. For I delighte not in these oppositions of godly learned men; neither would I once haue bewrayed them; but that the innocencie of our cause doth con∣straine vs to runne vnder the shadow of the same good men & good books, by which we are tossed and turmoy∣led, as men besett with a mightie storme and tempest. And I hope the plaine appearance of this contradic∣torie writing, doth shew, what mens consciences doe deeme of the trueth we call for: so that we are not to bee condemned as men singular, and de∣uisers of new platformes of discipline. And that in dutie to the verie bookes them selues, to the Canons, and pro∣ceedings of the good & learned de∣fendours of our Church, vve ought not to subscribe: but rather vse all du∣tifull meanes by petition or other∣vvise as vve haue done, that these
things may be reformed. Onlie this one word is to be added; that we can not tell, vvhether vvee might the lavves and order of the Realme sub∣scribe: although it vvere othervvise lavvfull by Gods wonde•• Because the Queenes moste excellent Maiestie, vvith the whole state of this Realme, haue appointed a precise order of subscription for Ministers in that sta∣tute made Anno 13. giuing authori∣tie to Bishops, or ordinaries or com∣missaries, to depriue such persons as offende that statute, or not admitte them to any spirituall promotion. For we feare that by so doing, we doe im∣peach the honour of her Maiestie, of the Parliament and states of this Realme, to submitt our selues to eue∣rie thing that is imposed vpon vs, be∣side or without law, especiallie being a matter of so greate importaunce: vvhich concerneth the vvhole state aduisedly to consider, that the holie Ministers of God bee not oppressed vvith an vniust subscription. And so the Church & common wealth dam∣nified by the vvant of such necessarie and faithfull seruice: as by men of vp∣right
conscience, vvhich shoulde be kept out by such a subscription, might be performed. And seing her Royall Maiestie and the whole state; waying all things vvith great & stayed vvise∣dome, haue thought that by this sub∣scription (as in the preface of the sta∣tute appeareth) sufficient prouision vvoulde be made, that the Queenes Maiesties dominions, may be serued vvith Pastours of sound religion: vve as free borne subiectes, and Ministers and seruants of Christ, may thinke it strange, that we should be pressed v∣pon, with further or harder conditiōs, then other her Maiesties louing and faithfull subiectes be.
The Iudges Iustices of peace, and Counsellers of law, doe followe prac∣tise and execute the lawes & statutes of this Realme: yet if they shoulde be pressed to subscribe that euerie lavve vvere directly agreeing to the holie vvritten word of God: I beleeue ma∣nie a good gentleman, vvould staye his hand, and stand vpon the libertie of a dutifull & obedient subiect. And if the honour vvhich is due to Christs seruauntes, vvere but indifferentlie
attributed vnto vs, as Christian peo∣ple ought to doe: vve doe not see but that vvee shoulde haue as great free∣dome as anie other subiectes vvho so euer: vnlesse our calling make vs to bee lesse esteemed then other men. There may bee parauenture a good meaning in it, yet verelie mine heart is greatlie grieued, to se vvhat a great hinderance this is to the Church, and state of the Ghospell and ministerie among vs, and thereby to her Maie∣stie and the common vvealth of this land no small domage.
Lastlie vvhereas men exhorte one another to heare sermons, is it not the same vvhich is laid vpon the god∣fathers, and godmothers, for the cal∣ling vppon euerie childe so to doe, vvhen they come to discretion? And as touching conference the iniuncti∣on giueth them leaue, to talke or rea∣son of the holy Scriptures, vvhen oc∣casions is giuen, reuerentlie & in the feare of God for their comforte and better vnderstanding. And the sing∣ing of Psalmes in priuate, is taught by the order of that booke vvhich is thus intituled: The whole book of Psalmes
&c. Set forth and allowed to bee song in all Churches, &c. And more ouer in pri∣uate houses for their godlie solace and com∣fort, laying aparte all vngodlie songes and ballads, which tende onlie to the nourishing of vice, and corrupting of youth. Then are they no conuenticlers, which humbly and in the feare of God, follovve and vse the good & laudable exercises so appointed by the good order of this Realme, Novv therefore vpon all the premises, I may bodilie cōclude, that the Ministers and people desiring re∣formation in some Church matters, haue therein follovved the Christian lavves and godlie proceedings of the ecclesiasticall state: & so consequent∣lie, are vnworthilie & falsly tearmed Puritans, or disturbers, or enemies to the state.
Men iudge by the outwarde shew.
Isai. 5.3.2.
The most Christian magnanimity of Queene Elizabeth.
It is the sin∣gular mercie of God that our Church is so well re∣formed.
The lawes and proceed∣ings of the ec∣clesiasticall state, much fauour refor∣mation.
Booke of Ca∣nons 1571. Vt ipsorum famulis & ad∣uenis vsui esse possent.
Artic. 23.
Act. mon••. Pag. 857. & 501.
Artic. 52. De Sacra∣mentis.
Ans. to the treat. of the Cros. Artic. 2. Pag. 49.
Artic. 4.
Artic. 6.
Artic. 23.
Vpon Genel. Cap. 17.12.
In the com∣mination.
Immediatelie after the Sa∣craments Pag. 7••. Math 18. c. 15 16. Act. 14, d. 23. and 15.4.4.6. d. 22.24. & 20 d. 17. f 28. 2. Cor. 6. a. 5. and 12. d 28. & 14 c. 26. g. 40. 1. Tim. 5.17. Tit. 1. b. 5.
1 Cor. 5.1.4 5 & 11. c. 16. d. 11.
Pag. 638.
Defence of English trans. Cap. ••5. Pag. ••00.
Eccles. disci∣plin. Cap. 4 sect. 7.
Anno. 1591. Cap. Cane. comisc. offie.
A confut. of W. Allen, power of Popish Priest Cap. 9 Pag. 29
The second part of the treatise of Popes pard. Cap. 3. Pag. 381.
The third de∣maund.
The true dif∣ference bee∣tweene Chri∣stian subiects &c. Part, 2, Pag, 233.
Defence of Apol, part, 2, Pag, 198,
The true dif∣ference bee∣tween Chri∣stian subiects Part. 2. Pag. 253.
Defence of trans. Cap. 15 pag. 401.
Ans to the treat▪ of the crosse in the preface.
Anno 1571. Cap. resid. Pastoris.
Act. & mon. print. 1576. pag. 5.
Subscription doubted to be against the lawes of this Realme.
Book of com∣mon prayer in the end of Bapt.
Artic. 37.