THE PLEA OF THE INNOCENT: Wherein is averred; That the Ministers & people falsely termed Puritans, are injuriously slandered for enemies or troublers of the State. Published for the common good of the Church and common wealth of this Realm of England AS A COUNTERMURE Against all Sycophantising Papsts, Statising Priests, Neutralising Atheists, and Satanising scorners of all godliness, truth and honesty. Written: By josias Nichols, a faithful Minister of the Gospel of Christ: and an humble servant, of the English Church.  Micah. 7. vers. 8.9. 
Rejoice not against me, O mine enemy, though I fall I shall rise: when I shall sit in darkness, the Lord shall be a light unto me. I will bear the wrath of the Lord, because I have sinned against him: until he plead my cause, and execute judgement for me: he will bring me forth to the light, and I shall see his righteousness.  
1602.   

The contents of this Book.  

Chapter. 1. Wherein is showed 

1 They be not Puritans in deed who now in England are so called Pag. 1.  
2 That name is very fit and proper for all Papists pag. 4.  
3 What are the causes that some of her majesties most faithful and obedient subjects, are termed Puritans pag. 5. etc.  
4 The true state of their cause pag. 12.    
Capit. 2. Wherein is declared 

1 That the Ministers and people, which have des●●d & sought reformation of some thing in the Ecclesiastical state of this land, are warranted in their doting by the principal rule and Canon of our Church, namely the holy scriptures. pag. 13. 14. etc.  
2 Martin Marprelate, the Brownistes, & Hacket stirred up by Satan to hinder their good cause pag. 32. 33. 34.  
3 Preaching against Non residentes and the unpreaching ministery, and all the exercises of the people, agree to holy Scrip. Pag. 35.    
Cap. 3. That the Ministers and people who have desired reformation in some church matters, have therein followed the Christian laws and godly proceed of the ecclesiastical state Pag. 38. 39 etc.  
Chapter 4. Wherein is proved 

1 That it can not be, that the Ministers and people desiring reformation, should be enemies to the state pag. 58.  
2 They can not but unfeignedly love the Queen's most gracious Majesty Pag. 60.  
3 They do heartily reverence, and thankfully observe the Lords of her most honourable privy Counsel Pag. 65.  
4 They rejoice to live under the common laws and civil community of this Realm Pag. 69.  
5 And in all their doing maintain the faith, and promote the good proceeding of the state of the Church Pag. 71. 72. etc.    
Chap. 5. This teacheth, that the Reverend Bishops and other Prelates of the Church of England, standing for conformity (such as indeed unfeignedly do favour the present state of the Church, and do faithfully hold and believe the true religion and faith of Christ, maintained by public authority among us:) are one and the same, with the godly Ministers and people which desire reformation of some things in the Ecclesiastical state. 

1 Because they do disagree in some things & yet be faithful brethren Pag. 83.  
2 This life affordeth not absolute and unchangeable unity Pag. 85.  
3 They agree in all substantial points of our Church, as it aggregeth with holy Scripture. Pag. 90.  
4 God by persecution can make them, in deed to appear to be one. Pag. 95.    
Cap: 6. Wherein is plainly opened, That there can no good reason be showed, that the godly Ministers seekeing reformation, are enemies to the present state: 

1 Because their consciences is clear in God's sight Pag. 99  
2 They defend no evil actions in them selves Pag. 100  
3 They can not be charged with the faults of strangers, anabaptists, foolish Martin, or of frantic Hacket Pag. 102.  
4 Nor with unthankful obscuring of God's mercy for their fancies, etc. Nor with innovation or schism Pag. 113. etc.  
5 They can not be charged with any thing against her majesties Person, Crown, or Dignity Pag. 132.  
6 Or that they are against all Superiority in Ministers, or the true power and honour of the ministery Pag. 140,    
Cap. 7. Wherein is proved, that the Ministers seeking reformation, (falsely called Puritans) are not in any sort to be compared to Papists in evil, much less to be equalized with traitors, Seminary priests or jesuits. 

1 By their contradictory doctrine. Pag. 145.  
2 By their contrary acts & doings. Pag. 149.    
Cap. 8. The Ministers which desire reformation in some things of our Church matters, can not fear but ever love her Majesty and all the godly wise Magistrates under her. But the Papists clean contrary. Pag. 151.152. etc.  
Cap. 9 Wherein is plainly showed, 

1 That it is most profitable, to the present state and government, and greatly for her majesties safety, to hear the petitions of the godly Ministers seeking reformation, and to tolerate them in their ministery. Pag. 162. etc.  
2 To hearken to Papists and to tolerate them, is most exceeding dangerous and pernicious Pag. 170.171. etc.    
Cap. 10. Wherein is demonstrated, 

1 That the unpreaching Ministry, non-residency and subscription are troublers of the state Pag. 184.185. etc.  
2 They are breeders of Atheism and Popery, and so overthrowers of the whole land, if their be no remedy in time. Pag. 212. etc.  
3 At which the Atheists laugh to their own confusion. Pag. 208. etc.    
Cap. 11. Wherein is descried, that neither the reverend Fathers and learned Prelates, standing for conformity, neither the godly Ministers desiring reformation, are the only and proper causes of these troublesome dissensions and evils following the same. But their are some other things, more specially to be looked into, which may and aught to induce both parties unto peace, and to join lovingly, in the building of God's house: and that all English people do humble themselves by prayer unto God, and carefully conform themselves to the Gospel of Christ. Pag. 224.225. etc.   
God save our most gracious and Christian Queen ELIZABETH.   

To all the Reverend Fathers, the Bishops of this land, & to all the godly learned Ministers of jesus Christ, & to all the true and faithful favourers of the holy faith and religion, now publicly professed and maintained in England: JOSIAS NICHOLS the least of the least of all God's Saints, wisheth all grace, peace and joy in believing.  
A Good name (sayeth Solomon) is to be chosen above great riches, 
Prou. 22.1.  and loving favour is above silver, & above gold. Which then is most excellent, when it is found in the fear of God, 
A good report & namely of a minister, is a precius thing.  and our light shineth to the glory and praise of God. But the name of a Minister is yet of more regard, by whose standing and falling many are drawn, and the reproach of such men reacheth nearest to the heavens, and God is most dishonoured by their dishonour: for he hath said, I will be sanctified in them that come near me: 
Levit. 10.3.  and before all the people I will be glorified. Howbeit, the Gospel proclaimeth all them blessed, who for Christ's sake are reviled, and against whom, men do falsely say all manner of evil. For wicked men and infidels speak evil of them, which run not with them to the same excess of riot: and beastly men will utter lewd words, against those things they know not. Hereof it cometh, that many men fall away, being not able to be are the reproach: yet he which believeth as he speaketh, & knoweth what he believeth: he suffereth as a Christian, and is not ashamed, but glorifieth God in this behalf. Notwithstanding when a brother shall reproach his brother, 
Christians to reproach one the other, hurtful to the Church.  and one Christian ill an other, and the house of God shall be divided: then is it most dangerous. For there will the enemy of mankind, cast in many burning fire brands and heap on much dry wood, that we might be all consumed one of another. And such (my most reverend and beloved brethren) hath been our case and condition: 
The state of many godly Ministers  because we have desired & sought after the good proceeding and perfection of our Church, in the service and worship of Christ, and withholden our hands from doing and allowing of some things, in our judgement, hurtful to the same, and contrariant to the Gospel of truth: We have suffered & endured much reproach and contempt: which we have patiently borne, and with great silence, for divers years sustained: that on our part, the sacred word of righteousness, might not be ill spoken of and as much as in us lieth, we might cut of all occasions to the common adversary, to prevail against the holy church of Christ, which is among us. But now it seemeth to me, that notwithstanding all this, 
The causes of this treatise.  the state of things is worse than ever before: and I can not tell whether our connivence in suffering all evil speeches against us, hath done the Church harm. For now the Papist begin to comfort themselves, yea they challenge unto them the name of honest and true men and good subjects: and by the reproachfullname of Puritan, all godly Protestants are most cunningly depraved. To have been called precisian, Puritan hoatheaded, proud, contentious, schismatics and troublers of the Church, we have borne it patiently (God knowing our innocency) and could yet be are it more; so as by our suffering of contempt, the Church of England, might receive honour, and God's people rejoice under good guiding pastors. But when it is grown so far, that we are called & accounted worse then Papists, enemies to the state, worse than Seminary priests, like jesuits, subverters of the common wealth & enemies to her majesties most royal Crown and dignity (for whose safety we do continually and instantly pray) and that this is so far grown, that the traitorous priests do brag of extraordinary favour, and under the name of Puritan most fraudulently and with most gross and palpable lying and slandering, traduce all Christian Churches: so that we verily think that if such things go forward, they will in a short time cause a most woeful overthrow of the whole state & of the Christian Church among us: we cannot now forbear any longer, but that we must needs show unto all the world our innocency: that the wrong which by ill & false report hath been done unto us, thorough our negligence & want of honest defence, be not made a strong forge and a close mighty engine, to destroy all the happy and godly proceedings of her Majesty, turning up side down the joyful flourishing of the Christian religion & Gospel. And we cannot now heal this soar by any private doing; for it is spread abroad so universal, and men's minds are so universally possessed therewith, that we have no way to do good but to come into the open theatre of the world to plead for ourselves and to make manifest the uprightness of our cause, against all these most false, unjust and slanderous imputations. Let me therefore entreat you all (Reverend Fathers and Brethren) in godly charity to receive this our most just apology & with Christian equity to consider of it, and with heavenly wisdom weighing the estate of the Church, and the present necessity, take every thing in that meaning as it is written. And I do not doubt, but although the known and professed enemy of all goodness the popish faction, (which now these three and forty years have used all cunning treachery and treasonable platforms, to bereave her Majesty (whom God almighty preserve still among us of this present light and life of this world, and all this Realm by that means, of the heavenly light and life of the world to come) though I say, these vowed enemies of the Gospel and of this land, do fret, chafe and fume; yet shall not you my dear brethren, neither any honest Christian and faithful subject, have any just cause, to mislike this manner of writing: but rather (thorough the hand of my God upon me) find and think it necessary at this time to be published to all Christian people of this English nation. For I do herein declare and show, what hath been our cause and manner of proceeding, and that as plainly without concealment, 
The contents of this book.  and as faithfully, without partiality to ourselves, as I may boldly avoutch every thing, to any man's conscience, which willbe content with truth and all the truth: and secondly how agreeing all our cause & doings from time to time, hath been to the present estate, and her majesties proceed in the Gospel: thirdly in clearing our cause and doings of the greatest accusations and imputations, I make it plain how unequal and unjust the comparison is, between us and the Papist: and lastly I do a little tourch, some other things necessaritie appertaining to the premises. Now it may be that herein I shall not satisfy all men: 
Hard satisfy all men.  peradventure I shall offend some of the reverend Bishops and some other learned Prelates standing for conformity: and it may be I shall not perfectly answer the expectatation of the godly Ministers, who desire reformation, or of some other wise & learned Christians. Herein doubtless I have cause to suspect mine own insufficiency. For who can tell how to walk perfectly with the Lord, and yet avoid all occasions of offence, where both the parties have been at so hot war, and where there are men of so many contrary judgements and affections? much less a man of so little helps and so small gifts as I have. How be it I crave the patience and charitable taking of this my writing of them both; and I hope they will accept my good will. For in an especial love toward both parties I have taken this in hand: and have set God before mine eyes before them both, that so near as I could and as far as I know and am able, I utter that which is right in his sight, not seeking to please ame man of either side: but endeavouring to do a work pleasing to God, and good for his Church, I might minister occasion of profit to them both. Knowing that now is the time that either side should cast of the love of themselves, and turning their eyes from the sweet reflex of their own praise, join in one heart against the common enemies, for the peace, increase, perfection and honour of the Church of God in this land. Which my good & honest meaning, if I have not so fully accomplished as I desire, I humble myself unto God, and travel herein under his mercy: and I am ready, upon good demonstration of my fault, to make a mends and to satisfy either par●ie. But if their be any of the reverend Father's, or of the learned Prelates (which God forbidden) that be proud, 
I appeal from the proud.  froward or malicious, and will stand stiff upon their conceived purpose, seeking themselves and their own things, and not the glory of God, and the things which are Christ's: I esteem them no further than they deserve; I pray GOD amend them, and turn their hearts. So on the other side, 
& renounce all hypocrites.  if their be any man who seemeth to like reformation, who yet being an hypocrite and false hearted, hath any hidden poison in him (for it is no rare thing to have a judas among twelve, and false creeping brethren, who would bring the Church into bondage, and make a pray of the same) as I know none such, so I do renounce them in this Apology, and all other what so ever, that do not love her M. with all their heart, and are not true and upright favourers of the Gospel, as it is taught in England by public authority, or have in him any treacherous or wicked purpose against the same, any manner of way. And I pray God to make them to be known: yea if any man be guilty in his conscience of any evil, let him be ashamed, and let him hide himself & seek the shifts of wicked men in darkness.  
But as for us, our cause is just before God, and we have done no hurt to her Majesty, and we know and believe, that when the appointed time of God shall come, and his counsel hath sufficiently tried us: he will bring forth our righteousness as the light, and our judgement as the noon day. Therefore I think it my duty without all fear, to open to all the world, what manner of trespassers we are, and to commend to the conscience of all wise, learned, and godly Christians (when they shall throughlie understand rightly weigh every thing as it is) the righteousness of our cause, and the uprightness of our meaning. O God and heavenly Father, thou judge of all flesh and searcher of the heart and rains, send forth thy light and thy truth, judge thou the cause of thy servants, and take it into thy thine own hands: And cause thy people to return & discern between the righteous and the wicked, between him that serveth God and him that serveth him not. And let thy gracious countenance shine always upon this land and upon thine anointed handmaid, our Sovereign Queen Elizabeth: defend, protect and guide her, establish thy covenant of peace with her and this English nation for ever, even the sure mercies of David. For thy holy sons sake jesus Christ, Amen,  
At Eastwell in Kent this 4. of june. 1602.   

Cap. 1.  
Wherein is showed, 1. That they be not Puritan in deed who now in England are so called: 2. That name is very fit and proper for all Papists. 3 What are the causes that some of her majesties most faithful and obedient subjects are termed Puritans. 4 The true state of their cause.  
WE read in the story of the primitive church of divers sorts of heretics, 
What be britains.  who for their opinions of their own Pureness contrary to the truth of holy Sicripure, might very well be called Puritans. As namely such as very proudly & odiously (as Saint Augustine writeth) called themselves Cathari, 
De haeres, 〈◊〉 3.8.  (which may well, out of the original word, be translated by the name of Puritan) for their purity or cleans: and these he saith followed Novatus, and were therefore called Novatians. The Pelagians also were Puritans, 
88  holding (as he saith) that the life of a just man in this world, hath no sin at all, and that of them the Church is made up in this mortal life, that it might be altogether without spot or wrinkle: Of this latter sort were the Donatists. 
82  There were also Puritans called jovinianistes, affirming that a man can not sin after he hath received the lavacre of regeneration. Ebion also and divers others, 
Eus. Pamph. hist. lib. 3. cap 27.  thought so well of themselves, that they clave to the law, as the Pharisees, looking to be justified by their works and not by faith only. All these and many others having opinion of their own purity, and despising others, might justly and truly be called Puritans. But such ministers and other good christian men & women, 
Godly Ministers & people in England no Puritan.  who in this Land, under her majesties most happy reign (whom God continue in safety with the longest liver) have embraced the Gospel, and by it abandoned all these and all other heresies and falsehoods, and endeavour to follow the same Gospel, with all their souls, and in simplicity and humbleness of mind, have been desirous that themselves should draw nearer and nearer unto God, and that the Church of England (as it is very well, and very much reform out of popish idolatry and superstition) might more & more grow forward unto such perfection, as in this frail life might be attained: be very uncharitably and unjustly called by that odious & heretical name of Puritan. For if we would search all England from the tenth year of her majesties most gracious reign (about which time this wicked slander did first begin) unto this present time: there can not be brought forth any one, out of those, who faithfully and in the fear of God have sought reformation (how so ever for that cause they have been and are untruly so called) that ever did arrogate any such thing to themselves, 
We account not our selves pure.  as to be thought purer than other men: but always they have acknowledged themselves to be great & grievous sinners, as well as other men: accounting their own righteousness to be as a stained cloth: and rejoicing of no other pureness, but that which is by the blood of Christ, when for his sakes our sins are forgiven, and through faith in him our souls are purified, and his righteousness imputed unto us, by the free mercy and grace of God. Therefore except we would call black, white: and bitter sweet, there is no reason in the world to call any such by the odious name of Puritans.  
2. But the Papists indeed being the true followers and scholars of the Cathari, Novatus, 
Papists are in deed Puritans.  Pelagius, and of the Ebionites, Donatists and of all such like Puritan heretics, may justly & very fitly be called Puritans. For they hold that in their regenerate men after Baptism, 
Concil. Trid. less. 6. & says. 5  there is nothing that may be said to have the reason of sin, and that they are able to fulfil all the commandments of God: and they affirm that they have an inherent righteousness which they keep as a pure and immaculate rob, to the obtaining of salvation: and that they are righteous, justified, & deserve salvation by their works: that they have among them devout and holy men, (whom they call religious) Monks, 
Test. Rhem upon Luc. 10.  Friars, Nuns, jesuits & Seminaries, 
Ven. 42. and 2 cor 2. verse 10. and ca 8. vers. 14. Wil Allen of pardons. cap. 11. and 1●.  who in their religious order live (as they say) a Seraphical and angelical life, & being virgins, void of all seculare affairs, as pure and chaste votaries, in contemplation serving God day & night, are able to merit not only for themselves, but also for others: and of the superaboundancie of their works of Supererogation they may communicate to others, and the Pope may by indulgence, apply their merits for the relief of others out of purgatory, and such like. These undoubtedly may & are properly to be called Puritans, because they indeed arrogate unto themselves purity and holiness, and despise all others: which the true children of God (though thus belied & slandered) dare not in any case to do; but contrarily they cry out with the Psalmist unto God: Enter not into judgement. 
Psal. 143, 2. Luc. 18.13.  And with the Publican: Have mercy upon me a sinner.  
3 But the cause original and order, whereby these reproachful terms were given to good Christians, 
How the name of putitanes came up in England  I find to be this: In the beginning of her majesties most happy reign (whom I humbly pray our God to prolong as long as Sun and Moon endure) the Gospel being published, and Preachers ordained to teach the people: Many people within a while feeling some taste of the heavenly comfort, began to delight in hearing of Sermons, singing of Psalms, in reading and godly talk of holy Scriptures which they were taught. And therewithal did somewhat refrain profane and unprofitable customs, and sometime they admonished their neighbours, if they did swear, & pray them to go with them to the Sermon. The greater sort of the people, being old barrels which could hold no new wine, addicted partly to Popery & partly to licentiousness, having many of them no other God, but their belly, would deride and scoff at them, and called them holy brethren and holy sistern: saying, He is one of the pure and unspotted brethren. 
Godly excercise scorned by the wicked.  divers Ministers also entering upon that weighty charge, when they (being learned) came to the practice of the communion book, found themselves troubled in some things, & some certain ceremonies were a scruple unto them. And as it is said in the preface of the said book, it was not thought fit at the first to take away all those things, which seemed to be superstitious, but to take the middle way to abandon some and to retain some: So by this occasion the Papists & other people not well affected to religion and godliness, after a while began to find holes in the Ministers coats, 
Papists and Atheists pick quarrels with good men.  and devised divers ways of molestation & troubled them, not a little. They open their cause to the reverend bishops of those times, and found great kindness at their hands at the first, & they were a good and comfortable shadow unto them for a season. But about the tenth year of her majesties reign, the Papists as men which began to shake of the fear, wherewith the mighty God, protecting & blessing her majesties most godly and Christian proceed, had strucken them, the Papists (I say) began to come forth of their dens, and as it is well known to the state, practised divers treacherous attempts; but among other, they preferred such grievous accusations against the godly and faithful Ministers; that then and from thence forth, they were left naked, & a great storm fell upon them; and so it continued now and then sharper, & some time their was a calm, & men breathed & returned to the Lords work. About anno 1571. 
Subscription came forth first Anno 1571.  (as I take it) Subscription was first enforced upon the ministry, for which cause in that time certain men wrote and admonition to the parliament, opening divers things worthy reformation. Whereupon arose great volumes of proving, and defending, which are famously known to all men, that understand of these cause. But how flesh and blood did in these writings oversway the Christian moderation and mildness, which brethren should have been very careful of, in contending for truth, by the hot pursuit of either side, I rejoice not to rehearse, and I am sorry as oft as I think upon the lamentable effects & hurt of the Church in those times: How be it, our merciful God, whose unchangeable love, doth swallow up many of our infirmities and follies, granted unto us in the midst of these fiery contentions, a goodly space of quietness about the time that the reverend father Master Grindall was Archbishop of Canturburie. In which time in all the south parts of England, there was great concord among the Ministers, and they joined in great love and joy one with another in the Lords work. So that in the space of 4. or 5. years (as I remember) there were infinite souls brought to the knowledge of Christ: & the people rejoiced for the consolation, seeing & beholding how greatly they were bound to praise God, for her majesties most christian government, under whose most godly proceed, they had sucked and tasted the sweet and undeceaveble milk of God's truth, even the holy faith of Gods elect, the doctrine of salvation. It was a golden time, full of godly fruit, great honour to the Gospel, great love and kind fellowship among all the Ministers, preaching the faith, & the people united in the true fear of God and cheerful reverence to her Majesty. But this life not affording constant prosperity to heavenly love and growth of godliness.  
After the said Archbishop's decease, there came forth a new and fresh assault of subscription, universally imposed, 
Anno Dom. 1584. the woeful year of subscription.  and again enforced upon all the Ministers in three articles.  
First of the Queen's majesties Sovereign authority over all persons, etc. second, that the book of common prayer and of ordaining Bishops, Priests and Deacons, contain in it nothing contrary to the word of God, etc. third, to allow and approve all the articles of religion agreed upon by the Archbishops and Bishops, etc. 1562. and to believe all therein contained to be agreeable to God. When in the visitations and public meetings the Ministers were called to subscribe: they offered very freely and willingly to subscribe the first article of her majesties most lawful authority. And for the other two they refused to do any further, than by law they were bound, & name lie according to the statute made for that purpose anno 13. Hereupon many in divers Shires were suspended from the execution of their ministery, and some deprived. And great division arose in the Church, the one suing for reformation and to be eased of such burdens, and the other urging very straightly the former things, & punishing such as would not be conformable. Then came there forth a new cloud of writing and men's affections waxing hot & drawing to the worse, it was a very common name to all these Ministers to be called Puritans: As men which made conscience of many things, which the reverend Fathers, and many learned men affirmed to be lawful.  
In all this time there was much preaching in the Universities, about non-residents and unpreaching ministers: and there should you see a plain division, one sort called youths, and the other sort which took not such liberty, were called Precisians. And this is grown both in the University & in the country town and city, that who so feareth an oath, or is an ordinary resorter to sermons, earnest against excess, riot, popery, or any disorder, they are called in the university precisians, and in other places Puritans.  
4 And thus as faithfully as I can, I have showed how this name came up, and whereupon honest & godly men have been and are called puritans or precisians: here it followeth to be considered out these things, what is their offence, and the state of their cause: 
For four things men are called puritanes.  which may be referred to four heads: 1 scruple in the use of certain ceremonies: 2 scruple in subscribing beyond the state: 3 seeking for reformation of some ceremonies and of some part of the ecclesiastical discipline. 4 the people do hear sermons, talk of the Scriptures, sing Psalms together in private houses, etc. Now whether for these causes they be justly called puritans & troublers of the state, etc. it remaineth to be examined and discussed. For the plain opening whereof, I will first show such honest reasons as make for their lawful excuse, proving manifestly that they are to be holden as good and faithful subjects, honest Christians, and godly ministers. secondly I will open the vanity of the principal imputations which are urged against them; and thirdly, propound some other such considerations, as are necessarily annexed to both.   

Cap. 2.  
Wherein is declared: 1. That the ministers & people, which have desired and sought for reformation of some things in the ecclesiastical state of this land, are warranted in their doings, by the principal rule and Canon of our Church, namely the holy Scriptures. 2. Martin Marprelate, the Brownistes, & Hacket stirred up by Satan to hinder their good cause 3. Preaching against nonresidence, and unpreaching ministers; and all the Christian exercises of the people, agreeth to the holy Scriptures.  
THe greatest glory of the militant church is the presence of God: 
God's presence the glory of the Church.  and if GOD forsake them, their glory is departed: therefore when he honoureth his Church, he saith: This is my rest for ever, here will I dwell. 
Psal. 132.14.  And this is the glorious renown of God's people: The Lord his God is with him, and the joyful shout of a King is among them. 
Num. 24.21. Cap. 52.7.  For which cause, as saith the Prophet Esay: The feet of his messengers be beautiful upon the mountains when they preach these glad tiding, saying to the Church. Thy God reigneth. And there indeed God reigneth where his word beareth the pre-eminence. For his word is his Sceptre, and the rod of his mouth.  
And this is the great privilege of his Church, 
Rom. 3.2. Psal. 147, 19  that to them be committed the oracles of God: He showeth his word unto jacob, his statutes and his judgements unto Israel, he hath not dealt so with every nation, etc. Hear is my joy and the precious comfort of all God's children in this land, 
Queen Elizabeth the joy of the godly.  that the Lord, our merciful and loving God, of his rich grace and free favour, hath given us such a virtuous and religious Princes, who being stirred up by his spirit and guided by his holy hand, in the midst of so many enemies, and thorough so many & wonderful daugers, hath cheerfully, boldly, and with the Majesty of the Lords anointed, proclaimed God's truth: and advancing Gods holy Testament, hath banished the beggarly rudiments of this world, the traditions and unwritten falsehoods of men: and as a true & faithful Noursemother, hath fostered his Church now these three & forty years, in great plenty and peace, under his blessed presence and glorious protection. So that, our enemies being judges, it must needs be confessed that God is with us of a truth. Therefore as it becometh the true people and Congregation of GOD, the Church of England humbly submitting itself to his law, doth meekly and constantly confess that: It is not lawful for the Church to ordain any thing that is contrary to Gods written word. 
Artic. 20.  And for this cause they describe the visible Church of Christ to be A Congregation of faithful men, in the which the pure word of God is preached, & dutifully & truly affirm, 
Artic. 19  that: In our doings, that the will of God is to be followed, which we have expressly declared unto us in the word of God. 
Artic. 17.  Now my dear brethren and fathers, if I shall show that the things we have done, do answer to his holy Canon of Gods written word: 
The godly Ministers guided by the Canon of holy scripture  I hope it shall appear that we have not been against the Church, but for the Church. And first for the ceremonies: they are reputed very small things, and therefore we ought not to trouble the church about them. Consider therefore with me, 
Of ceremonies.  I beseech you, that as a very small thing troubleth the eye of a man's body: so is the conscience and faith of a true Christian, and especially of a faithful Minister. 
Exod. 10.26.  Therefore Moses when he was in greatest danger of life, would not yield that one hoof should be left behind, of that which God had commanded to go out of Egypt. 
Dan. 6 10.  And Daniel when he knew that there was a law sealed against him of present death, yet would he not shut his window, or leave of praying to God, any one time of thrice in the day, to save his life. 
Gal. 2.3.4.5.  And the Apostle Paul, in a matter of Christian liberty, would not give place by subjection for the space of one hour. And of this preciseness god himself is the author. 
Deut. 12.2.3  First where he saith: Ye shall utterly destroy all the places, wherein the nations, which ye shall possess, served their Gods, upon the high mountains and upon the hills, and under every green tree. Also ye shall overthrow their altars, and break down their pillars, and burn their groves with fire, and ye shall hue down the graven images of their Gods and abolish their names out of that place, ye shall not so do unto the Lord your God. According to this precept we freely and thankfully acknowledge and praise God, that her Majesty hath abolished the very face of idolatry, & very few Kings of judah came so far in reformation of Religion. Yet do we entreat our reverend Fathers we be not held for rebels, and unthankful persons & troublers of the state: if finding some few things in our ministry, that we are afeard to do, for displeasing God; we humbly crave either reformation or toleration. For verily we are enforced so to do by this Scripture, for if here we be commanded to abolish the very names of the idols, and not to do so to the Lord (that is to say, not to worship God in such manner) when we find that the surplice is part of the character of the popish Priesthood, 
Act: monuments pag. 853. & 501.  by which and in which they worship their idols as in which they worship their manner of degrading. And that the cross in Baptism, hath ascribed unto it by man's authority, 
1. Cor. 14.40.  the sacramental signification of Baptism as the confessing of of the faith of Christ crucified, etc. which is more than the Church hath authority to do, whose limitation is set, to make laws no further than order & comeliness. And that in reading of Apocrypha Scriptures we should read untruths and errors for instruction of manners contrariant to his holy canon. We are very much afeard that we retain the name and memorial of idol service, and that we do so to God in his worship, as idolaters have done to his dishonour unto their idols. And therefore we dare not do these things for displeasing of God, although we desire heartily, in all things to satisfy and content our superiors. And here unto we find ourselves (as we verily think) greatly pressed and urged: because God saith unto us, 
Esay. 30.22.  Ye shall pollute the covering of the images of silver, and the rich ornament of thine images of gold, and cast them away as a menstruous cloth, & thou shalt say unto it, get thee hence. And again: 
1. Thes. 5.12. jud. vers. 23. Marc. 11.16. Math. 21.  Abstain from all appearance of evil. And again: Hate even the garment spotted by the flesh. And Christ himself was so precise, that he would not suffer that any man should carry a vessel thorough the Temple. Therefore we are touched in conscience, that in our ministery we should not do any thing resembling the idolatrous synagogue, or to have the least fellowship or mark of their ungodly ways. How be it we have not preached nor inveighed against, neither in any sort depraved the book: yea if we had not been to nearly pressed upon, for the doing of them, so as our suffering and winking at them, would have sufficed, to declare our love of the Church's peace, I verily think, they would not have come into so open question.  
The next thing we seem to fault in is the refusal to subscribe absolutely, 
Of subscription.  to the two last articles. Our innocency before God, our obedience to her Majesty, and upright following of his holy Canon; can not appear: unless I open somewhat more plainly, what these two articles contain. The first of the two, which is the second of the subscription, comprehendeth the whole book of common prayer and of ordering of Bishops, Priests, and Deacons, so that we must by our hand writing avoutch that every rubric, clause & sentence in these books are wholly and perfectly agreeing to holy Scripture, and in no one rubric or clause contrary to the same: and secondly to promise to use the form & none other. Then in the third article, we are bound to approve, all the articles made by the Bishops in the convocation holden Anno 1562. which contain not only matters of doctrine, but also of order and discipline, wherein there be 22 homilies appointed to be red in the Church, that by our hand we should acknowledge, that these and every of these be agreeable to God. 
How far the godly Ministers are conformable.  The difference between the reverend Fathers and us herein is this: First that we do willingly use the book of common prayer and no other form, unless sometime upon extraordinary occasion, by public authority some other prayer be assigned us: only we leave out some few things, or peradventure explain some one clause. Secondly we profess ourselves to enjoy our ministry by no other order, but by order of that book, which is the book of ordering Bishops, etc. thirdly we subscribe willingly to the book of Articles according to the statute 13 in that behalf provided: namely to those Articles which only concern the confession of the true faith & the doctrine of sacraments, as that statute expressly commandeth and limiteth. Now finding (in examining of these books) many things doubtful in our consciences, we dare not promise or subscribe further than according to these words. And therefore for this cause we exhibited an humble petition to the reverend assembly of the Convocation, holden Anno 1585. with our reasons why we refused to subscribe, in such ample manner as they required.  
This being that which we have done and stood in: it remaineth to be examined, whether herein we have broken this holy Canon of our Church. 
If we subscribe we break the Canon of holy scripture.  I will therefore show some two or three instances, whereby it shall appear, that if we had subscribed, we had done contrary to this holy Canon of Gods written word, wherein I will be as sparing as I can, because I would by no means utter any thing, which might tend to the depraving of the said books, but only as necessity constraineth, to make it appear, that by this subscription we are compelled to do that, which is contrary to the Scripture of God: and which we find not to be the meaning of the Law, in commanding the use of these books, neither of the authors of the books in penning of the same. And first we should subscribe that it is not contrary to the word of God, to read in the Church under the name of holy Scripture, such books (as namely the Apocrypha) which are not holy Scripture, and such chapters as contain matter, directly contrary to the holy Scripture. For in the book of common prayer, in the rubric next after the order for the reading of the Psalms, there be these words. The order how the rest of holy Scripture, beside the Psalter, is appointed to be red. Which being the direction for all lessons and chapters, upon all days in the year, which are to be red in the Church by that book: doth appoint divers Apocrypha books, as Tobith, judith, Wisdom, Ecclesiasticus etc. In the 26 of August, the story of Susanna & of Bell and the Dragon are appointed to be red, under the name of the thirteen and fourteen chapters of Daniel, 
In prolog. in Daniel.  which Hierom thirsteth thorough with a spit, as no part of daniel's writings, and calleth Bell and the Dragon fables. We think it greatly against this holy Canon, that fables should be red under the name of holy Scriptures, which saith, Cast away profane and old wives fables: 
1. Tim. 4.7. Math 28.20  and teach them to observe whatsoever I command. In the 4 of October there is appointed to be red, the 12 of Toby, wherein the 15 verse the Angel sayeth, I am Raphaelone of the seven holy Angels, which present the prayers of the Saints, which we take to be contrary to the Canon, which saith, We have an advocate with the Father jesus Christ the just. And again, There is one God and one Mediator between God and man, 
1. joh. 2.1. 1. Tim. 2.5.  the man jesus Christ. In the 17 and 18 days of November, are appointed to be red the 46 and 48 of Ecclus, where the one maketh Samuel to prophesy after his death, contrary to Reuclat. 14.13. which saith that the Dead rest from their labours: and the other interpret the Prophet Malachi cap. 4. ver. 5. of Eliah himself, contrary to the Scripture which expoundeth of john Baptist, as Math. 11.14. and Luke. 1.17. secondly this Canon of holy scripture showeth us, that it is proper to the Sacraments of Baptism and the lords Supper, to be signs certifying of the favour of God & instruments whereby we receive power and strength against Satan, Sin, etc. And to represent the spiritual union betwixt Christ and his Church: for it saith, By one spirit all we are baptised into one body, 
1. Cor. 12.13. Gal. 3 27. 1. Cor. 10.16  etc. All ye that are baptised into Christ, have put on Christ. The cup of blessing which we bless, is it not the communion of the blood of Christ, etc. Whereby it appeareth that these two are seals of the covenant, which is in Christ, wherein all those things are contained. Again, he that ordained them for this purpose is God, who only can give signs of his own good will and covenant, as it is written: 
1. Cor. 2.11.  The things of God knoweth no man, but the spirit of God. Therefore the Apostle when there was disorder about the Lords supper, did reduce them to God's institution, 
1. Cor. 11 23.  showing that he delivered to them no other, but that which he received. Thereby inferring that the institution of the Sacrament was of God, therefore he durst not add unto it, neither yet have imposed it upon them, but that he received it of the Lord. Therefore when the book of common prayer doth affirm, That confirmation is ministered to them that be baptized, 
In the Rubrik before confirmation.  that by imposition of hands and prayer, they may receive strength and defence against all temptations to sin, etc. And that after the example of the holy Apostles, 
In the later prayer of confirmation.  they lay their hands upon them, to certify them (by this sign) of God's favour and gracious goodness toward them. And that Matrimony signifieth unto us the mystical union, that is bee●wixt Christ and his Church. Seeing that by these terms, 
In the first ex hortatiou of matrimony.  there is ascribed to imposition of hands and matrimony, to be signs and seals of the covenant, which is proper to the Sacraments, and that no man can make any sign of such a mystical and Sacramental nature, to signify Gods good will, unless he have authority from God: we therefore conclude that if we should subscribe, we should allow that which is contrary to God's word. Unless they can show that the Church or any man, hath power to make such signs, or that God hath ordained these to that end, and that the Apostles showed such example; which we verily think they will never do. Again the Canon of holy scripture teacheth that there are diversities of ministries but one Lord. 
1. Cor. 12.5.  And that, God hath set in his Church, first Apostles than Prophets etc. 
28  Teaching thereby that as Christ only is head of the Church: so is he Lord over all the ministries thereof, and that all kind of ministries are by his institution, even ordained of God, and so consequently have their description in God's word. Wherefore it is said else where: He gave some to be Apostles, some Prophets, some Evangelists, 
Eph. 4.11.12.  some Pastors and Teachers, for the gathering together of the Saints, for the work of the ministery, etc. Now in the book of orders, there is an office of ministry called the Deacon: whose description is not to be found in God's book, namely consisting in helping the Priest in divine service, especially when he ministereth the holy communiion, in reading holy Scriptures and homilies in the congregation, instructing the youth in the Catechism, in baptizing and Preaching, if he be admitted thereunto by the Bishop: but he must not administer the Lords supper or Discipline, but after a year he is admitted to the order of priesthood. Seeing that this kind of ministery, hath no resemblance with the office of the Deacon, Act. 6. or 1. Tim. 3. neither any other office described or instituted by God, in all the new Testament, namely that he should do all things, saving ministering the lords Supper & Discipline, or that he might Preach and baptize, and not be of the order of Priesthood (as they call it.) We therefore think that in subscribing heareunto, we should offend the holy Canon of Scripture, & allow that which is contrary to the same, by our subscription. There be many other which some of us Ministeers of Kent, delivered to the Reverend Archbishop of Canturburie as our doubts, which for brevities sake I omit: because my purpose is not herein to dispute, or to open other men's faults, but only by two or three instances to make manifest that we did not break this holy canon of our Church. For if (as they say) In our doings, that will of God is to be followed, which we have expressie declared unto us, in the word of God: them may we not subscribe to these two articles: wherein many things by our subscription, should be allowed, not to be contrary to the word of God, which are indeed contrary to the same.  
Now our third fault is, that we did seek by supplication, to the reverend assembly of the convocation house, 
Of suiug for reformation.  by petition of the Lords of her majesties most honourable privy counsel and to the high Court of Parliament: and by divers public writings, partly apologetical, partly supplicatory, that we might have reformation in these things, or at the least such toleration, as we might not be burdened with subscription, or the strict observation of ceremonies, but behaving ourselves otherwise peaceable, and as good subjects & discreet ministers, we might not be troubled nor molested about these things. And for this cause we did meet in the Parliament time, and at other times while our trouble did last, to consult and devise what way we might take, to obtain favour and reconciliation or reformation; or releasement of our suspensions or other troubles. In all which, as I must needs confess, that I was among the Ministers of Kent, not one of the hindemost (being suspended, only for not subscribing, from the last day of januarie, until the third day before the nativity of Christ:) So do I profess to all the world that I know not any thing, which we did in our meeting, or in our supplications, or apologeticallwritings, but that which was comely for men of our sort: and as our forefathers the faithful Ministers of Christ, in the primitive Church, did in like case before us. For the Ministers of Christ, finding themselves, in the testimony of their consciences, to be heavily burdened with the ordinances of the Church we live in: humbly to declare their grievances to the Magistrates in authority, in times and places which may relieve them: to show by public writings the uprightness of their cause and by petition to crave some Christian and godly remedy, is doubtless agreeing to all law of God & man, and therefore I hope I shall not need to use any arguments to prove the same: which we know our adversaries, being in our case, would think themselves to have great wrong to be denied. 
Our fault is that we did not commend our cause to the Queen.  But if any thing be our fault, I take it to be this: That we did not present our cause to the Queen's most excellent M. being a Prince of rare clemency, wisdom and justice. Whom when we did know to be so equal, favourable, mild, and of such incredible long animity, and that to her greatest adversaries and deadly enemies the Papists, who always have sought mischief against her person, Crown and dignity: we were doubtless much overseen, that we commended not our cause to her most gracious and Princely consideration. For the goodness of our cause, and the innocency of our people, being manifested before her Princely eyes; it could not have been possible, but that so prudent & Christian a Magistrate would speedily have eased all our sorrows, and ended these woeful troubles of the Church.  
2 But while we partly fearing, & partly hoping as though the reverend Fathers themselves, to whom we used, beside our supplications divers means, would at the length have joined with us, to the ending of these unwholesome strifes: & that we trusted that our merciful God pitying his Church, would have raised up some means, to further his own cause: while the time slipped away, and men's minds wavered, this way & that way, three most grievous accidents, did greatly astonish us, and very much darken the righteousness of our cause. The first was a foolish jester, who termed himself Martin Marprelate and his sons, 
Martin Marprelate a filthy Sycophant.  which under counterfeit & apish scoffing, did play the Sycophant: & slanderously abused many persons of reverend place and note. And such was the wisdom of the time, that many filthy and lewd pamphletes, came forth against him casting forth much stinking dung and beastly filth, into the faces of honest men: to the great contempt of Christ's holy Gospel, and the very apparent disparagement of the faithful labours of all godly Ministers, on both sides. This kindled a marvelous great fire, even that, which S. james sayeth is set on fire of hell, and is a world of wickedness. 
Cap, 3.6  It beewraied the weakness of many a man: and showed, how hard it is for flesh and blood to hold in the rains of his own aspiring affections, rather to endure reproach then to endamage the Church of God; or wisely to forethink that we ought rather to suffer wrong, then that the glorious Gospel of our Lord jesus Christ, should be evil spoken of How so ever it was, the blame lighted upon us, and we by it obtained a new name, in many pulpits (how justly God knoweth) we are called Martinistes. Then did our troubles increase, & the pursuit was hardly followed against us: the enemy of the Gospel forslowed not the occasion, to make our good, just, honest & godly cause, to be ill thought of and very much condemned: as if the very state had taken knowledge, that we were wicked men, our cause unjust, & we no longer to be suffered. So great hurt is it, when an honest & lawful course is begun, for foolish & hairbraine men to thrust in themselves & to hazard such means as God never sanctified. For God needeth not our folly: 
1. Cro. 15.13.  but will make a breach among us if we seek him not in order. Howbeit when our cause was left naked, and many of us in great hazard: God himself gave witness to his truth, manifested his judgements, and delivered his innocent servants: so that it plainly appeared, to the wiser & discreeter sort, that the Devil was the author of this disgrace. In this time also, happened the second and third evil: the Brownistes took offence against both sides, 
The Brownists and Hacket of an evil spirit.  & made a temerarious and wicked separation: & some two or three men, being beewitched with some proud honour; by a certain man & frantic spirit, lifted up themselves with high words of blasphemy, whose working this was, all wise men know, who know the wiles of Satan. How be it these also were drawn upon us, and made a notable matter, to aggravate our cause. But God who seethe in secret, and beholdeth the bitter gall of Simon Magus, 
Act. 8.23.  the filthy dissoluteness of Nicholas, the fretting canker of Hyminaeus & Philetus: the dogs, the evil workers, concision, and all false Apostles, which transform themselves into Apostles of Christ, namely that these did much mischief and brought great trouble to the first beginning & planting of the primitive Church: he, even he knoweth, that these things were cunningly wrought, by these deep sleights and suggestions of that old serpent; too hinder our good cause, & to hurt the prosperous and godly proceed of the Church of England. For by this means, we finding the mighty winds and strong stream against us, were feign to humble ourselves under God's mercy, and commending ourselves & our cause to him, who judgeth righteously: we reserved ourselves to a better time, when it should please his gracious wisdom, to make his own truth to appear, and to move the minds of our superiors to be more favourable.  
3 Then took the idle and unpreaching Ministers comfort at the heart, supposing their standing to be good: & the nonresidents had their mouths enlarged: it became dangerous both in the University and country to reprove either of these, & the people were become conventiclers, if they met together to sing a Psalm, or to talk of God's word. And there was not a better way to maintain an evil cause, or to bring any honest man out of favour, then to show thyself an enemy to Puritances; and to entitle him, whom thou wouldst disgrace with the name of a Puritan. Yet let us see whether this holy Canon of Scripture, will not bear us out, to preach & speak against these kinds of Prelates, or to use such kind of exercises. First the Prophets call them blind watchmen, 
Esa. 56.10.11.  dumb dogs and greedy dogs, which can never have enough. They cry out upon them & say: O idol shepherd that leaveth the flock, 
Zac. 11.17.  the sword shallbe upon his right arm, and upon his right eye. Woe unto the shepherds which feed themselves, should not the shepherds feed the flocks? 
Ezech. 34.2.  And Christ saith of them: 
Math. 15.14.  They be the blind leaders of the blind And the Apostles call upon them earnestly, saying, Take heed unto yourselves, & to all the flock whereof the holy Ghost hath made you overseers, 
Act. 20.28.  to feed the Church of God, which he hath purchased with his own blood. And again: Feed the flock of God which dependeth upon you, 
1. Pet. 5.2.  etc.: If we speak after this Canon, of the Prophets, Christ & the Apostles, are we troublers of the state? or are not they, who in their actions do contrary to the revealed will of God in his word? And when the same holy Scripture, exhorteth men and women, & commandeth them, to talk of God's word in their houses, and when they walk in the way: and that the same should dwell plentifully in us, 
Deut. 6.7. Colos. 3.16.  in all wisdom, teaching & admonishing ourselves in Psalms and Hymns & spiritual songs: shall honest men and women be therefore called Puritans, & their godly & Christian meetings be termed conventicles? And if God's spirit say unto us: 
Heb, 10, 20.  Consider one another, and provoke unto love & good works not forsaking the fellowship we have among ourselves, as the manner of some is, but let us exhort one another, etc. Shall honest Christians be reproached for endeavouring the same? And if they admonish any neighbour for swearing, or any other disorder, or call them to hear a Sermon, are they by and by vile Puritans? I hope all wise and godly Christians, examining these things aright, and weighing them, with the equal balance of God's sanctuary: will conclude with me; that in all these things, especially in regard of the matter of our cause (howsoever peradventure, we cannot be or have not been, all of us, at all times, perfectly wise in the manner of doing, we have not broken the principal Canon of our Church, but faithfully laboured to square our actiones, after the express rule of God's holy word, and therefore falsely and injuriously called Puritans, Precisians, and troublers of the state.   

Cap. III.  
That the Ministers and people who have disired reformation in some Church matters, have therein followed the Christian laws, and godly proceedings of the Ecclesiastical estate.  
THAT some few should differ from so many reverend learned and godly Fathers of the Church, it is and hath been always in the opinion of natural men, 
Men judge by the outward show.  a very great prejudice. and the authority of the greater part, overswaieth the lesser, & sometime the better. For men most commonly judge by outward appearance. And therefore Christ himself being void of outward beauty & form, 
Isai. 5.3.2.  was despised and rejected of men: and it was thought a goodly mighty reason against his doctrine, when they could say: Doth any of the Rulers, or of the pharisees believe in him? How be it in our Ecclesiastical state, there is matter of great consideration: that the one side should construe all things that were done at the first, with great charity and Christian piety: & the other not to be so strait as to justify every particular. The Queen's Majesty, (God save her & bless her) coming to her Crown, 
The most Christian magnanimity of Queen Elizabeth.  in a troublesome and dangerous time, when fear seemed to be on all sides; her own subjects for the most part male contents, and the mighty Potentates all enemies round about her: it showed doubtless the wonderful work of God, & most Christian & royal magnanimity in her Majesty, especially being a tender branch & a maiden Queen: that she adventured to go so far in reformation of religion, & in setting forth of the purity of the Gospel. We must think also that those few godly learned men, who considered, examined and penned the books, not to have been alone, without some men of great learning and countenance, which would sway against truth as much as might be: therefore no doubt very wisely for the time, they did so carry the matter, that the most weighty part of that they did is without all exception, some things may have a very good interpretation, & that which is otherwise, peradventure was not espied: as in a more peaceable time, at more leisure, and with greater advise might have been. And verily to speak my conscience, 
It is the singular mercy of God that our Church is so well reform.  I take it to be the singular mercy of God, that it happened so well, and that the books be so pure as they are, the doctrine of faith so fully and so sincerely declared; the order of God's worship so free from idolatry, & the ministery so nearly framed to the Apostolical times, so that every good Christian, & honest subject hath very great cause highly to praise God, for such exceeding good liberty, and to pray continually for her majesties most happy preservation; and to be thankful to those reverend men, who did so wisely & faithfully discharge their duty. These things being thus at the beginning, the Apologetical writings of very faithful and learned men, in explaining the Christian purpose of our Church: and the statutes, articles, Canons, & injunctions seemed to aim at this mark: That in peace & quietness, we might not only enjoy that which was first established, but also come the nearest that might be, to the pure fountain of God's word. It doth seem unto me, that either all these things, which we desire, or the most needful to be reform, had been long ere this amended: if the common enemy of mankind, (who envieth that we should have any thing so well as we have) had not cast in a block of civil debate amongst us. And I marvel not at it: seeing so many Papists & profane persons did use all stratagematicall insinuations, to kindle the fire, and to nourish it being kindled: that if God had not moderated the hot fury & immoderate stiffness of some men to maintain that they had begun, doubtless it would have been far worse than it is, His holy name be praised.  
And this very thing you shall not obscurely perceive, if you mark and consider well that which I am in hand to speak of: 
The laws and proceed of the ecclesiastical state, much favour reformation.  and weigh it well without partiality: namely that the laws & proceeding of the Ecclesiastical state do very much favour and agree unto those things which we desire: And that the learneder sort of the Clergy be of your judgement for the most part: although the earnest maintenance of the former controversies have made a very great rent in our agreement, which especially you shall perceive, if you mark what contradiction one book hath with another, yea & the same sometime with itself: and how our learned Writers in defence of our religion, do faithfully acknowledge and defend against the adversary, those things which we do. And herein I will allege nothing, but that which is either of some statute or injunction, or Canon of the Bishops, or of such writers against the Papists, as are least to be suspected, to favour the part of them who seek for reformation. 
Book of Canons 1571.  ipsorum famulis & advenis usui esse possent.  And among the rest the book of Martyrs, which of all others is most authentical, being appointed for Bishops, Deans, and Archdeacon's, to have in their houses for the use of servants and strangers. And first concerning ceremonies: In the Queen's Injunctions we find that Shrines, covering of Shrines, Tables, Candlesticks, Trindales, 
Artic. 23.  and Rolls of wax, Pictures, Paintings, and all other monuments of feigned miracles, pilgrimages, idolatry and superstition should be taken away. This showeth a very godly purpose, for abolishing of all things tending unto or helping the remembrance of idolatry or superstition. Such do we take the surplice to be; not only because it is part of the character of the Popish priesthood, 
Act. mon●. Pag. 857. & 501.  as may manifestly appear by their degradation: but also because our reverend Synod holden at London anno 1571. forbiddeth the wearing of the Grace Amice, or any other garment defiled with like superstition. Hear let the indifferent Reader judge, if these three books compared together, do not favour our opinion of refusing the surplice, showing no reason why the one should be a monument of superstition or defiled, than the other: as namely, a table, a role of wax, a grey Amice, a surplice, what difference? I see it not.  
secondly, whereas we refuse the cross in Baptism, for the symbolical signification, and would have that reform in Matrimony which saith: God hath consecrated Matrimony to such an excellent mystery, that in it is signified and represented the spiritual marriage betwixt Christ and his Church. And also in confirmation it is said: They lay their hands upon them, to certify them by this sign of God's favour and gracious goodness towards them, and such like. Because by this means there is attributed to these three things, sacramental signs of the covenant, 
Artic. 52. De Sacramentis.  like Baptism and the Lords supper. Here the book of Articles favoureth our judgement. First making it to be the nature of sacraments, to be certain sure witnesses and effectual signs of grace and Gods good will towards us, etc. Then that there are but two Sacraments, Bapt. & the Lords supper: and thirdly that those which the Papists call Sacraments, as confirmation, penance, orders, matrimony, and extreme anoiling, are not to be counted for Sacraments, etc. And that they have no visible signs or ceremony ordained of God. Let wise men judge whether this article do not instruct us to do & believe as we do. To the which we may join Maist. Calfils judgement, of the sign of the cross, where he saith: 
Ans. to the treat. of the Cros. Artic. 2. Pag. 49.  Whereas you couple the belief in Christ and his sign, printed in our foreheads together: what sign is that? the Cross with a finger? If ye mean it so, ye make an unmeet comparison the one being necessary, & the other idle and unlawful to. 
Artic. 4.  And of imposition of hands, he also saith: Laying on of hands served to good use then, when it pleased God at the instance of the Apostles prayers, to confer the visible graces of his spirit; but now there is no such ministry in the Church now that miracles be ceased, to what end should we have this imposition of hands, the sign without the thing? etc.,  
thirdly, whereas we doubt whether we may read the Apocrypha under the name of holy Scripture, especially because of the untruths in the same; we are taught this in the said articles, which say: 
Artic. 6.  by the name of holy Scripture, we understand, the canonical books of the old and new Testament: to which agreeth conference in the Tower with Campion, and all other English writings, which allege the errors of those books to prove them not Canonical, or holy Scripture.  
fourthly, whereas we doubt, that it is contrary to the word of God: that private persons utter the public prayers of the Church, or administer the Sacraments: as namely that the common prayer book appointeth not only the Minister, but also some one of the people, to make the general confession, at the Communion: and also if any child in extreme necessity be baptised at home, the Minister is commanded to say, they have done well and according to order. The first we are taught by the articles to be contrary to God's word; because they say: 
Artic. 23.  No man may minister in the congregation except he be called. And the second we learn of that reverend Father B. Babington, boldly affirming: 
Upon Genel. Cap. 17.12.  God hath not thus enthralled his grace, that there is such necessity, that either women, or all sorts of people, should dispense the holy mysteries,  
fiftly as touching discipline, the book of common prayer favoureth our doctrine, where it saith: 
In the commination.  There was a godly discipline in the primitive Church, which now is to be wished for. And for the government of the Church by the Elders and Pastor: let us hear that reverend Father and faithful Teacher Master noel in his Cate chisme. 
Immediately after the Sacraments 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.  In the Church well ordered (saith he) and well mannered, there was (as I said before) ordained and kept a certain form and order of governance. There were chosen Elders, that is to say, Ecclesiastical Magistrates, to hold and kept the discipline of the Church: to these belonged the authority, looking and correction like censors; 
* 1 Cor. 5.1.4 5 & 11. c. 16. d. 11.  these calling to them also the Pastor, if they knew any that either with false opinions, or trouble some errors, or vain superstitions, or with corrupt & wicked life, brought public any great offence to the Church of God, and which might not come without profaning the Lords supper, did put back such from the communion and rejected them, and did not admit them again, till they had with public penance satisfied the Church. And these words he doth ground upon the same Scriptures, which we allege, placing them in his margin. And that ye may perceive, that his judgement was directly as ours is, he saith a little after thus, But when by the judgement of the Elders, and of the Pastor, both the punishment of him that sinned, and the example of other is satisfied: than he that had been excommunicate, was wont to be received again to the communion of the Church. And that there were such Elders, 
Pag. 638.  the reverend Father answering the admonition, & in his reply to M. Carthwright doth seem to confess, saying: I know that in the primitive Church, they had in every Church certain Seniors, to whom the government of the congregation was committed▪ but that was before there was any Christian Magistrate, etc. Of the Presbytery & of the preaching ministry, thus speaketh that worthy writer & defender of the English Church M. D. Fulke, 
Defence of English trans. Cap. ●5. Pag. 100L.  But it is out of doubt, that to an office none was chosen or admitted, by the Apostle & the rest of the Presbytery of Ephesus, but such as had sufficient gifts to answer that office. And Mr. D. Suttlife, although he deny Elders, calling them Aldermen: yet against the chancellors, Commissaries and officiales, being lay men, to administer excommunication, is very earnest, saying: Nothing can be more unreasonable, 
Eccles. discipline. Cap. 4 sect. 7.  then to give the power of the ministry of the word, into the hands of those, that are no Ministers: and to make them judges, whose lips preserve no knowledge, & to give them power, to shut all out of the Church, that call none into the Church, 
Anno. 1591. Cap. Cane. comisc. offie.  etc. And I can not judge but that it is the conscience of this matter, that causeth the Bishops in their Canons, to reserve the sentence of excommunication to the Bishop only, to be renounced by him or some Minister. 
A confut. of W. Allen, power of Popish Priest Cap. 9 Pag. 29  Of the Lordship of Ministers the same Master D. Fulke, to my understanding speaketh as we do, where he saith: It is a ministery and not a Lordship, that we must exercise, not as a temporal Princes, who although they may be said after a sort to serve the common wealth; yet they are so servants as they are also Lords. But the Ministers in the Church, in the spiritual government are servants and not Lords, as Saint Peter testifieth etc. And the equal power of every Minister, with the Bishop in the administration of the Keys of discipline, he hath these plain words: For the Keys of the Kingdom of heaven, whatsoever they are, 
The second part of the treatise of Pope's pard. Cap. 3. Pag. 381.  be committed to the whole Church, and not to one person only, as Cyprian, August. Chrys. jerom, and all the ancient Doctors, agreeably to the Scriptures do confess. And God hath made all the Pastors of the Church, stewards of his household, and dispensers of his mysteries. And if every Pastor over his charge be a steward, & a dispenser of God's mysteries, as you seem to grant, why hath he not authority to release the penance by himself enjoined, or the punishment due for sin remitted as well as the Bishop or the Pope? why hath be not the Key of jurisdiction over his parish in as ample manner, as the Bishop hath over his Diocese, or the Pope over all men. Seeing the Keys are not given to one, but to the unity, as the ancient Fathers teach? Why should the Bishop & the Pope have two Keys, and they but one? resolve us these matters out of holy Scripture, and you shall come somewhat near to your purpose of pardons. 
The third demand.  Agreeing hereunto, in the book of orders, the priest is made to promise, That he will give faithful diligence always so to minister the doctrine & Sacraments & the discipline of Christ, as the Lord hath commanded. Of which matter also the reverend Father Master Doctor Bilson affirmeth constantly, 
The true difference between Christian subjects etc. Part, 2, Pag, 233.  That the title and authority of Archbishop and patriarchs, was not erected by Christ, but by consent of Bishops. And out of Hierom he addeth, That Bishops be greater than Ministers and Elders, rather by custom then by any truth of the Lords appointment, & that they ought to govern the Church in common. So the reverend Bishop Master jewel allegeth divers Fathers with Saint Paul to that very purpose. 
Defence of Apol, part, 2, Pag, 198,  Of civil authority in Bishops saith the said reverend Father Master D. Bilson: The soldiers of Christ must not entangell themselves with secular affairs, 
The true difference beetween Christian subjects Part. 2. Pag. 253.  much less make themselves Lords and judges of earthly matters; which office properly belongeth to the sword, and must be sustained of all those which bear the sword. And that it is a sin to tolerate the un-preaching ministry, hear the same Doctor Fulke: Experience showeth, that he which is void of gifts, 
Defence of trans. Cap. 15 pag. 401.  before he was ordered Priest, is as very an ass and dogbolt, as he was before, for any increase of grace or gracious gifts: although he have authority committed to him, if he be ordained in the Church though unworthy and with great sin both of him that ordaineth, & of him that is ordained. Therefore saith Master Calfill: 
Ans to the treat▪ of the cross in the preface.  I lament that there are not as many good Preachers as parishes: I am sorry that some to unskilful be preferred. Of nonresidence our English Canons speak thus: Absentia Pasteris à dominico grege, etc. The absence of the Pastor from the Lords flock & that careless negligence which we see in many, 
Anno 1571. Cap. resid. Pastoris.  and the leaving of the ministery, is a thing both in itself dishonest, and hateful to the people, and pernicious to the Church of God. And therefore in the ordination, he taketh authority to preach to this congregation of pluralities, advowsons & election of people, saith good Master Fox, speakeing of the time of 830 years after christ: 
Act. & mon. print. 1576. pag. 5.  Likewise advowsons and pluralities of benefices, were things then as much unknown as now they are pernicious to the Church, taking away all true elections from the flock of Christ. And it were no hard matter out of him, to show all the points we hold: partly to be his judgement in the traced steps of the primitive Church: and partly in showing the worthiness of other men holdeing the same mind. And many others also could we bring forth of our reverend writers, but of purpose I conceal very much. For I delight not in these oppositions of godly learned men; neither would I once have bewrayed them; but that the innocency of our cause doth constrain us to run under the shadow of the same good men & good books, by which we are tossed and turmoiled, as men beset with a mighty storm and tempest. And I hope the plain appearance of this contradictory writing, doth show, what men's consciences do deem of the truth we call for: so that we are not to be condemned as men singular, and devisers of new platforms of discipline. And that in duty to the very books themselves, to the Canons, and proceed of the good & learned defenders of our Church, we ought not to subscribe: but rather use all dutiful means by petition or otherwise as we have done, that these things may be reform. Only this one word is to be added; that we can not tell, 
Subscription doubted to be against the laws of this Realm.  whether we might the laws and order of the Realm subscribe: although it were otherwise lawful by God's wonder Because the Queen's most excellent Majesty, with the whole state of this Realm, have appointed a precise order of subscription for Ministers in that statute made Anno 13. giving authority to Bishops, or ordinaries or commissaries, to deprive such persons as offend that statute, or not admit them to any spiritual promotion. For we fear that by so doing, we do impeach the honour of her Majesty, of the Parliament and states of this Realm, to submit ourselves to every thing that is imposed upon us, beside or without law, especially being a matter of so great importance: which concerneth the whole state advisedly to consider, that the holy Ministers of God be not oppressed with an unjust subscription. And so the Church & common wealth damnified by the want of such necessary and faithful service: as by men of upright conscience, which should be kept out by such a subscription, might be performed. And seeing her Royal Majesty and the whole state; weighing all things with great & stayed wisdom, have thought that by this subscription (as in the preface of the statute appeareth) sufficient provision would be made, that the Queen's majesties dominions, may be served with Pastors of sound religion: we as free borne subjects, and Ministers and servants of Christ, may think it strange, that we should be pressed upon, with further or harder conditions, than other her majesties loving and faithful subjects be.  
The judges justices of peace, and Counsellors of law, do follow practise and execute the laws & statutes of this Realm: yet if they should be pressed to subscribe that every law were directly agreeing to the holy written word of God: I believe many a good gentleman, would stay his hand, and stand upon the liberty of a dutiful & obedient subject. And if the honour which is due to Christ's servants, were but indifferently attributed unto us, as Christian people ought to do: we do not see but that we should have as great freedom as any other subjects who so ever: unless our calling make us to be less esteemed than other men. There may be peraventure a good meaning in it, yet verily mine heart is greatly grieved, to see what a great hindrance this is to the Church, and state of the Gospel and ministery among us, and thereby to her Majesty and the common wealth of this land no small damage.  
lastly whereas men exhort one another to hear sermons, 
Book of common prayer in the end of Bapt.  is it not the same which is laid upon the godfathers, and godmothers, for the calling upon every child so to do, when they come to discretion? And as touching conference the injunction giveth them leave, to talk or reason of the holy Scriptures, when occasions is given, reverently & in the fear of God for their comfort and better understanding. 
Artic. 37.  And the singing of Psalms in private, is taught by the order of that book which is thus entitled: The whole book of Psalms etc. Set forth and allowed to be song in all Churches, etc. And more over in private houses for their godly solace and comfort, laying apart all ungodly songs and ballads, which tend only to the nourishing of vice, and corrupting of youth. Then are they no conventiclers, which humbly and in the fear of God, follow and use the good & laudable exercises so appointed by the good order of this Realm, Now therefore upon all the premises, I may bodily conclude, that the Ministers and people desiring reformation in some Church matters, have therein followed the Christian laws and godly proceed of the ecclesiastical state: & so consequently, are unworthily & falsely termed Puritans, or disturbers, or enemies to the state.   

Cap. 4.  
Wherein is proved. 1. that it cannot be that the Ministers and people desiring reformation should be enemies to the state. 2. They cannot but unfeignedly love the Queen's most gracious Majesty. 3. They heartily reverence and thankfully observe the Lords of her most honourable privy council. 4. They rejoice to live under the common laws and civil community of this Realm. 5. And in all their doings, maintain the faith & promote the good proceeding of the state of the church 6. Their carriage peaceable.  
Hieremie the Prophet, 
Hierem. Cap. 29. vers. 1.2.3.  writed to the people of juda and Jerusalem, which were carried captive unto Babylon, under the heathenish king Nebuchadnezar, this commandment of the lord: Seek the prosperity of the Cietie, whether I have caused you to be carried captives, and pray unto the Lord for it: for in the peace thereof shall you have peace. And the Apostle Paul exhorteth the christians which were converted by his ministry, under Kings & governors which were infidels, that Supplications, prayers, 
1, Tim. 2.1.2.  intercessions, and giving of thanks should be made for Kings and for all that are in authority, that they might lead a quiet and peaceable life in all godliness and honesty. How much more must it needs follow, that the godly faithful Minister and zealous Christian man, 
It is contrary to all reason, that the godly Ministers and people, should be enemies to the state;  dwelling in a Christian common wealth and under a most virtuous and religious Prince: having for a civil life, such liberty as no nation under heaven hath greater: and For a Christian life and freedom of conscience, in the service & worship of God, such peace and protection, as hardly will be found in any other Christian kingdom: how much more (I say) must it needs be, that such men most carefully and zealously, use all prayer and supplication, for her most excellent Majesty, and all godly Magistrates under her, and the whole state of this Realm: and to seek the prosperity and peace of the same. For seeing the chiefest cause of their trouble and reproach, is their careful and zealous following of God's holy word and their tender conscience in offending of God: how strange and contrary to reason, should it be, that they could but think any one evil thought against the holy ordinance of God, and the higher powers ordained of him, to whom they ought to submit themselves for conscience sake. And when the blind man, who can not see a far of, if he have any the least discretion, must needs perceive: that in the peace and prosperity of her Majesty and of this Realm, every way, consisteth their peace, their joy and happienes. How far should they be without all grace and fear of God, how contrary to themselves, & enemies to their own apparent good, if they should be enemies to the present state of her majesties most Christian and godly government.  
2 And here I thank God I can speak boldly, and with the cheerful testimony of a good conscience, even in the sight of God. For God knoweth, and we humbly acknowledge with thanksgiving to his holy and divine Majesty: that our gracious Lady and dear Sovereign Elizabeth, in the time of her sister the late Queen Marie, 
Queen Elizabeth persecuted for the Gospel.  suffered & endured great troubles and reproach: and endeavouring to preserve a good conscience, and to keep herself a chaste & pure Virgin unto the Lord jesus Christ, her blessed Saviour, she was in great danger. And this not so much in regard of her own person, as much more, as that she was the only hope under God, which all honest & good Christians had: by whose prayers it pleased his heavenly goodness, in compassion to his poor distressed Church to preserve her sacred person, & in his due time to set her at liberty; and to raise her up, & to establish her Kingdom: to be an haven of rest, and an heaven of joy, to the dear children of God: who every day were in a great affliction, & counted as sheep ready for the slaughter. And this all the world knoweth to be so, & that god hath made his name glorious by her deliverance. He hath chosen his servant Elizabeth, and taken her out of the jaws of the Lions, & made her a joyful & blessed noursemother, to seed the people of his Church, and to foster his inheritance. By her we enjoy our country, our lives, our wives, our children, our goods, our peace & prosperity: by her we are guarded against enemies a broad, invasions & cruel war, and against all domestical injuries and wrongs at home, which evil and ungodly men would bring upon us. We sit quietly every man under his vine, & joyfully reap the fruits of a plentiful land, under the happy, and assured protection of her most blessed government. 
marvelous great blessings by her majesties reign.  By her we are delivered, out of the spiritual thraldom and bondage of that proud Prelate of Rome, from all Antichristian slavery of ignorance, superstition & idolatry; and our shoulders are eased from that most grievous burden and importable. By her we have the holy food of our souls & the life of our life, the sacred word of God. By her we enjoy the pleasures of God's house, and enter into his tabernacles with joy, beholding the beauty of God, and the glory of hi● power. By her our minds and our bodies are made secure, & our mouth are filled with laughter, & we cheerfully sing the new song of all God's Saints, Haleluiah. Salvation and glory, and honour, and power to the Lord our God, God even our God, the mighty and holy one, hath loved her: and in the love & honour, wherewithal he hath made her name renowned, amongst the mighty nations of the earth; he hath made his great love and rich mercy, to us his poor people, to be known and admired. He hath established her throne in righteousness, & made her mountain most strong, against all her & our enemies. So that she hath been now these 40 and 3 years, an hiding place for the wind, and a refuge for the tempest, as rivers of waters in a dry land, & as the shadow of a great rock in a weary land. The remembrance of her is our comfort, her joy, health and honour, our glory: her faithfulness and constancy in religion and godliness, our exceeding treasure. In one word she is the light of eyes & the breath of our nostrils, the very marrow of our bones, and the assured pledge of our rejoicing. For who knoweth not, but that, as by her most Christian and godly reign, we enjoy that which is more of price unto us, than all that we have yea, than our own lives. So when so ever God shall take her from us unto his heavenly & glorious kingdom (which we pray may not be, till she hath had that fullness of days, which may make her Crown perfect in the world to come, and the joy of Christ's Church firm & stable in this world) who shall then lament, weep & wail and who shall have cause to grieve, sigh and mourn, their mother, their nurse and faithful comforter? but even all those Ministers and Christian people, who now desire, that those honourable and holy works which God hath begun, & brought to a great perfection by her ministry, might by her also be made absolute, entire, and fully complete. Therefore we are so far from thinking the least evil, unto her sacred person, that we pray heartily, and wish unfeignedly: Confounded be all they, which desire her hurt, and God even the mighty God, strike thorough the loins of all them that rise up against her: & bind thou up (o merciful God) her soul in the bundle of life, with the Lord our God & cast out the soul of all her enemies, as out of he middle of a sling, and let all faithful subjects say, Amen.  
3 Next unto & under her most royal Majesty, 
The Lords of counsel greatly to be respected.  we think upon the Lords of her majesties most honourable counsel. Hear we have also great matter to move us unto all joyful thankfulness. First that they have wisely and christianly, managed the general state & sway of the common wealth: principally for their careful & prudent watch, over her majesties most sacred person, in all these most devilish treacheries and wicked designments of all traitorous Papists, and Popish Seminary Priests, jesuits, and desperate murdering wretches: & in all the hidden plots & shameless villenies devised & contrived by our mortal enemies abroad, and by all factious Espaniolized and Italianized heads at home. That God hath been with them and prospered them in all their godly counsel & foresight Secondly we can not but praise God, that their honourable table, is and always hath been, a place of refuge, & a seat of great justice, equity & clemency, to all men, howsoever otherwise wrongfully oppressed: And tha● which we most of all rejoice of, w● bless our Lord Christ for their constant persevering in the maintenance of God's true religion & Gospel. In so much as beside all other times and occasions, when now a little before the last Parliament, the pert bragging of popish recusants & their favourers (here and there straglinglie scattered thorough the land) did somewhat amaze and trouble the minds of infinite her Majesties, most godly, loving, obedient & faithful subjects: we yet see by firm experience the holy constancy of her majesties unchangeable faith, and the honourable carriage of their wisdoms, to the confusion of such vain people in their undutiful & wicked hope: and to the exceeding joy and contentation of millions of godly Christians, who depend upon her majesties most gracious present government: and whose life is not dear unto them, so as they may see her, in health, joy, comfort and honour: being ready to bestow the best blood in their hearts, to do her true and faithful service, and every day, night & hour to adventure all they have for her safety, and to curb & beat down all wicked Priests, Papists, & treasonable persons, what so ever.  

The unchangeable love of Queen Elizabeth and her godly subjects.  And this I thank God, I may to the honour and joy of her Majesty boast and glory (with an humble & grateful mind & reverence to the divine magnificent bounty of oureternall Father) that never Prince, King nor Queen, since the foundation of the world, had more faithful love, obedience and cheerful duty of their subjects: then all the Protestants of England, have most gladly, constantly and unchangeably performed and continued to their most loving and kind-mother Queen Elizabeth, and that so many years with so little discontentment and disturbance: and her love and holy affection and constancy in religion hath bound them most nearly unto her. And therefore I am verily persuaded, that if ever any Prince, might esteem the love of their subjects, a strong wall and bulwark and guard to their person: then certes Queen Elizabeth both may & 〈…〉 make high account of the Protestant in England, as the most faithful and loyal people; which will not suffer her Majesty, to have the least indignity if it lie in them, by spending very many thousands of their lives, to do her good. And that shall the Papists, Priests, & Seminaries well know if ever they go about, to put in execution, their hoped butchery, & bloody obedience, to the Pope's cruel bulls. And this is not all that binds us to their honours: 
The Lords of the counsel a great stay to godly Ministers.  for in our private troubles about the ceremonies and subscription, we the poor and faithful Ministers of Christ, when so ever we have opened our cause and humbled ourselves unto them, we have found great justice and equity, and divers times great relief and ease from our troubles. No doubt they seeing our innocency, that of mere conscience, without any the least inclination to disloyalty to our Sovereign, we did forbear to do those things: they have tendered our cause and lovingly effected, that we might not be to to much overburdened. Yea my L. G. of Cantur. himself (though he seem to be the greatest opposite to our cause) by wise experience finding the same thing: hath many times and unto diverse men (whereof I must confess myself to be one) moderated the extremity, which by other men was hotly and uncharitably pursued. God be thanked. And I humbly pray almighty God, evermore to bless them that they may be always, the faithful eyes, ears and hands of her Majesty to the continual safety of her sacred person, the unchangeable upholding of religion, and the joy of all faithful and dutiful subjects, the terror and keeping under of all wickedness, superstition and idolatry, to the salvation of their own souls, & the bright shining glory of God, in this land, for ever and ever.  

The civil and politic state of this land very good.  4. Now if any man understand by the state; the constitution of the common laws and statutes of this land, now presently in force: whereby we are combined into one body of a civil politic common wealth, under one head and Monarchical government, in all privileges, duties, offices and works of Prince and people, and of the whole, and repulse and repressing of all domestical and private evil in the whole or any member: and for defence against all foreign power or Potentate whatsoever, who shall claim any title, jurisdiction or interest within these her majesties Dominions of England or Ireland, or else make invasion against our Noble country or Sovereign, or offer violence or any wrong to her majesties person, Crown, or dignity. In all these things we the Ministers and people aforesaid, do profess ourselves as happy people as any under the Sun, to be under so just, equal and free laws, government and jurisdiction, & right ordered common wealth. And we protest before God, that we, and all we, are bound, both by the law of God and of nature, to spend our goods, strength, life, and all we have, for the maintenance, preservation, and quiet proceeding, execution, and flourishing prosperity of the same common wealth and monarchical government, and for the maintenance of her majesties supreme authority, over all persons in these her dominions, either ecclesiastical or civil, and in all causes what so ever, next & immediately under God, and his holy son jesus Christ the King of glory. And I have that assurance of our uprightness in this matter, that I trust, no man ever did or could, neither yet at this time either will or can (except it be some popish Priest, or seditious person, that maligneth our happiness in this common wealth) challenge, accuse, charge or suspect us, or any of us, that we are not for our places, as obedient, faithful & glad of present state, as any other English men, subjects in this land (without inparagement be it spoken, and with reverence to our superiors) what so ever.  
5 Hear upon it seemeth to me that the question is truly and naturally about the Ecclesiastical state, constitutions, orders & manner of government that if it may appear that herein we be not enemies, then are we no way to be touched; of which point the 2 and 3 chapters do in some sort entreat, and do thus far justify us: that we seeming in some sort, to go against the present government, for not observing some ceremonies and for not subscribing, etc. are yet very much warranted, by the same constitutions, articles & proceed of the same Ecclesiastical state. But we have many more honest and just reasons, for the approving of our doings: which I doubt not but that the reverend Fathers themselves, and all other Christians; weighing with the balance of truth and equity; will afford to be of better acceptance, then in the common account of our cause many do esteem or affirm. 
The ecclesiastical state. What.  First therefore, the ecclesiastical state, is the constitution of our church's reformation, as we are departed from the apostatical synagogue of Rome: wherein we have established an order of Ecclesiastical ministry and of liturgy, and a confession of faith in articles, as near as we could for the time, to the Canon of holy Scripture. Which thing is confirmed and ratified by laws and acts of Parliament Anno 1 and 13 of the Queen Ordered, executed, expounded, explained, and defended by injunctions, Canons and apologetical writings. Wherein and whereby we have justly separated ourselves, from the erring sea of Rome: because they are fallen from the true faith and doctrine of the primitive Church: as it was taught and planted, by Christ and his Apostles, according to the Scriptures of the old & new Testament. And we are united into the fellowship of the true Church of God, whereof Christ only is the head, and his word and holy writings, the only law, Canon and rule. Now concerning all these things, 
The Minister and people desiring reformation, be lovers of the Ecclesiastical state.  the Ministers and people which desire reformation, do glorify God on our behalf. And with all godly quietness are glade, to enjoy the benefit and comfort of these things and labour to make the most profit to their souls they can, by the use of the same, desiring and labouring only for the perfection thereof: namely that such remnants of popery that remain (though in comparison of the other they be not so great altogether) might also be abolished. The Ministers, they do enjoy and execute their ministry, according to the order hereof: they accept and acknowledge no other faith and doctrine, and use in their ministry no other liturgy. And that which they do (in requiring reformation in some things) is not opposite to any of these things in general: but only tendeth to the further building up & beautifying of our Ecclesiastical state in particular. According to that which is saith: let us follow the truth in love, 
Ephes. 4 15.  and in all things grow up into him which is the head, that is Christ. In times of reformation, especially when ignorance, apostasy, and superstition hath reigned so many hundred years; 
It is hard to reform all things at the first.  it is hard and rare that every thing should be reform at the first instant, and he that commendeth that which is well done at the first & wisheth that men should go forward to do more & more in like sort, is he an enemy to the first doings, or a friend? Doubtless an upright man, void of a cavilling mind, will say, he is a friend. When the inhabitants of judah and Jerusalem, 
Ezra. 3●  first came out of Babylon, in the first year of Cyria King of Persia, & built the Altar of God for  offerings, they were in state of salvation, being entered again into the covenant of God: yet are not they to be called enemies to the state, which in the second year after, laid the foundation of the Temple. And in the very laying of the foundations▪ whereas many shouted for joy, many of the Priests & Levites, and the chief Fathers, ancient men, which had seen the first house: when the foundation of this house was laid before their eyes, wept with a loud voice: no doubt because it appeared not unto them so glorious as the other: shall they therefore be reputed enemies to this last house, 
Cap. 47.24.  because they desire it were better? Which being hindered in the time of Artabshaste, by malicious men, until the second year of Darius, King of Persia, 
Cap. 3●  at which time Zachariah the Prophet and Haggai, called upon the people and encouraged them to go forward in the building of the Temple: and after Ezrah came and taught them the law yea even the Priests, 
Cap. 7. & 9  and caused them to put a way their strange wives: shall we say that these latter coming many years after, were enemies to the state, because they endeavoured, to bring them to further perfection, according to God's word? lastly Nehemiah, 
Nehem. 1. and 2. and 3.  when they had the Temple, and as it should seem the full and whole worship of God: yet is he not content; but mourned when he hard that the walls of Jerusalem & the gates thereof were not built. Although he came after, and went a bout a thing not done before, not only in building the wales of Jerusalem, but also in taking order for the careful observation of the Sabbath and divers other things: yet is he not called a Puritan, which was not content when things were well; but his story is commended to the Church, and his example to be imitated of the people of God according to every man's calling and place throughout all ages. And if we with the Prophet Haggai do reprove the people which say: 
Hag. 1.2.3.  The time is not yet come that the Lords house should be builded: are we by and by enemies and troublers of the state? God forbidden. If we subscribe that the preaching of the pure word of God is a mark of the true Church of God: & here upon desire that all things in the Church, even all our actions should be squared according to the same pure word, and nothing left contrary to the same, are we by and by enemies? If we be sworn to her majesties most lawful supremacy over all persons, and espy in our Church a Lordelie prelacy (a thing brought into the Church by human invention) by means whereof, it is apparent, that the Pope of Rome, hath climbed above all estates both Ecclesiastical and civil: & so the Crown and royal dignity of this Realm hath in time past, been in bondage to a foreign Potentate, even a proud and usurping Prelate: If now our desire extend itself so far; that our Lordly dignities and power of our Bishops, might be examined by holy Scripture and brought back, a degree or twain nearer to the Apostolical practice and Christ's institution, that so all occasions might be cut of hereafter, that this climbing usurpation, might never take hold upon England any more: are we troublers of the state? I protest unto you before God, it hath been a grief unto me, when in a simple mind, I have according to the Queen's injunctions preached and declared, the right of her majesties authority and against the usurped presumption of the Pope of Rome, using verily such arguments, as the Apologetical writings of our learned men have done, agreeing to holy Scriptures: I have been reproved as preaching against law, and against the reverend Fathers and bishops of our Church. Surely if I were an Archbishop or a Lord Bishop, I would cast myself down at her majesties feet, and crave & humbly beg of her Highness; that by her Christian wisdom and godly moderation, some meane-way might be found profitable for the Church, that might in no manner hinder the free course of the preaching of her majesties most lawful authority: neither ever hereafter leave such a power in the Ecclesiastical state, as might be made prejudicial, to the royal pre-eminence and supreme dignity of the. Prince. If our state in the ordering of Ministers, ordain them to preach: are we enemies, if we would have none tolerated but such as can and will preach? if our state say, the absence of the Pastor from his flock is a pernicious thing in itself: are we disturbers of the peace if we desire such pernicious things to be abolished altogether? And if we find that the power to command Ministers, and to direct orders of the Church, cometh from the statutes of the land, made in her majesties gracious reign, namely that they command a kind of subscription, giving authority to the Bishops and Ordinaries, to deprive and keep out men from Ecclesiastical promotions, who will not so subscribe: shall we be enemies to the state, if offering so subscribe according to the statute, we humbly crave to be free so far as the laws & statutes do free us? And that the reverend Bishops content themselves with that power, which her Majesty & the laws of the Realm do give unto them? If we submit ourselves to that subscription which the law commandeth, are we disobedient and enemies? If we meekly beseech them not to be molested, for such a subscription as the law and statute doth not command. And if the Ecclesiastical state call us unto sermons, to sing Psalms, & reverently & in the fear of God to common about the word of God: alas are we Puritans, and vile Precisians, conventiclers, schismatics & wicked people if we do the same? I desire therefore all the reverend Fathers, and all other good Christian subjects, to consider of our cause as it is, and to take pity upon us, and to use us as the truth of our cause requireth: & let them not spare, if in deed they find any of us truly schismatical, a troubler of the church and an enemy to the state.  
6 lastly, let it be examined what hath been our doings and proceed from the first great storm that rose against us, 
The carriage of the Ministers & people very dutiful and peaceable.  which was about the 10 year of her majesties reign, when the Papists began to advance themselves in their treacherous platforms: and ever since that time, we have had, more or less at one time or another, some tryales: and namely very great was that of subscription, and since that time a great while together, was there ever any of us that went about any treacherous practice; had we intelligence with any other nation against her Majesty or the state? Was not all our doings, by humble supplications, honest & Christian Apologetical writing, and by lowly and earnest suing and entreating by our friends? Never did we justify any man, neither yet do: if either by word or writing he pass the bonds of comely modesty, and not with a meek and quiet spirit, constantly persever in following of this good cause. And I myself should be right sorry, if unwittingly I should in this treatise let fall any thing, which might be an unjust and uncharitable disgrace to any man's person, which unfeignedly favour the present state and government. And that I may end this chapped. with words of peace, I meekly & humbly desire the reverend Fathers and all other good men to judge, whether we have not done as good Ministers and Christian subjects ought to do: when we have quietly borne such punishments, as have been inflicted upon us; till by great sure and tract of time we have respite or deliverance. And divers honest men have changed their dwellings, from under unable and unpreaching Ministers (because they and their families found not that comfort which they did in other places) that by this means with great loss they might cut a way occasion from them which desired to count them disquiet persons and troublers of the Church. And if we be called Puritan for suing to the honourable house of Parliament, or the Lords of her majesties Council, for any case of our grievances: then may all men of all sorts, be so accounted. Let them yield us the liberty of Christians, & grant us that freedom which other subjects have: and there will be but little matter left, to make any good ground, whereby we should be called or reputed troublers or enemies to the State.   

Cap. 5.  
This teacheth that the renowned Fathers and other Prelates of the Church of England, standing for conformity (such as unfeignedly do favour the present estate of the Church, and do faithfully hold and believe the true religion and faith of Christ, maintained by public authority among us) are one and the same, with the godly Ministers & people, who desire reformation of some things in the Ecclesiastical state. 1. Because they may disagree in some things and yet be faithful brethren. 2. This life afoordeth not absolute & unchangeable unity. 3. They agree in all substantial points of our Church, as it agreeth with holy Scripture. 4. God by persecution can make them indeed to appear to be one.  
THIS argument seemeth to be a strange paradox, a matter not to be believed, or hoped for; if we remember how greatly men's affections have been alienated, and their countenances estranged, and now more than ever.  
1. How be it; it is also a false position, to say: 
Faithful brethren may disagree.  that hot discord should not light sometime between friends. Who more nearly joined in christian faith and love, then▪ Paul and Barnabas, 
Act. 15. 37.3●  and I think no man will adventure to say that they were not always of one faith and love in Christ jesus, and in their joint labours to further the Gospel: yet fell there out an hot contention between them, where neither yielding to other, they separated one from another. Yet to declare their unseparable unity, Saint Paul doth give honourable testimony of Barnabas, 
2. Cor. 9 6. Gal. 2.9.  concerning their united office and labour in the Gospel. So do I find that all our best learned writers, do prove the union of all the reformed Churches; although in some things there be happily some difference between them. And namely in this present cause I remember Master D. Fulk hath these words: Also the contention of those whom he calleth Puritans in England is not so great, nor about so great matters, that any such division is to be feared which might cause disolation of the kingdom: 
In his reten. again. Bristol. mot. 47 in 50. deman. Pag. 129.  Add hereunto that Bristol said in the 40. motive, that the Protestants in England, be in a manner in heart, all Puritans; whereby he confesseth against himself, that there can be no deadly contention between them that in heart are all one. Therefore I hope, as that reverend Father Bb. jewel calleth Luther and Zuinglius worthy members and learned Fathers of Christ's church: 
Reply to Harding, Artic. 8. of adoring, devis. 17. pag. 396.  who disagreeing of the manner of Christ's presence in the Sacrament: He affirmeth that, otherwise their whole he arts were joined and bend together to the disclosing of falsehood and hypocrisy, and to the advancing of God's glory so the contention between us, being only about ceremonies & manner of government, we are all of one faith, one Baptism, one body, one spirit; have alone Father & Lord: and be all of one heart, against all wickedness, superstition, idolatry, heresy: and we seek with one Christian desire, the advancement so the pure religion, worship and honour of God▪ We are Ministers of the word by one order, we administer prayers & Sacraments by one form: we preach one faith and substance of doctrine: we rejoice both of her majesties happy government & the freedom of the Gospel, and are professed enemies, to all her enemies, & to the enemies of God's truth and Gospel. In writing against errors, and disputing against Papists, we have been all one. I preaching her M. supremacy & confuting Popish primacy and in calling men from sin & disobedience, to serve God and her M. we have been all one: And shall men think that this unhappy division, shall sever us for ever? God forbid.  

This life with out constant unity.  2 And here, me thinks, I cannot but murne, to think upon man's frailty: our ignorance, self-love & desire to pre-eminence, many times, casteth us headlong into bitter dissension. While men are lofty to acknowledge their oversights, & therefore labour to keep their estimation, by maintaining an error: they cause much disturbance to themselves, with little credit among wise & faithful men: & by overstrayning themselves, to shadow over men's upright cause, they stir up much garboil & confusion in the Church of God. And it is not so easily stayed, as it is unadvisedly begun. Therefore it is very wisely said of Solomon: The beginning of strife is as one that openeth the waters, therefore ere the contention be meddled with▪ leave of. 
Prou. 17.14.  Such do we read to be the civil war of the primitive Church, about Arius, which is well known to have continued many years, and to be the death of many a faithful Christian. Of which Socrates Scholasticus writeth, that in the very beginning it grew so hot, 
Eccles. Histor. lib. 1. Cap. 6.  with such division among the Bishops and also among the people; inveighing with such spiteful & opprobrius terms one against another, that it became so heinous & shameful, & into so lamentable a plight: that the Christian Religion was openly derided of all men, even in the public theatres & solemn spectacles. And such was the contention of Epiphanius and john Chrysostome, both worthy Bishops. 
Lib. 6. Cap. 12.13 14.  Yea even in the very infancy of the church, that no man should stumble at our contention, as if it were a new thing, when the blessed Apostles by a most excellent and perfit spirit, planted the gospel: this humane fraltie did show itself very greatly. For what think you was the cause of that solemn council at Jerusalem Act. 15. & what was the occasion of the Epist. of Paul to the Romans, Corinthians, Galathians, Philippians, Colossians, &c: do they not bewray marvelous great weakness, exceeding great contention? some holding of Paul & some of Cephas, some going to Law, and some contending about meat & holy days: some striving for circumcision and the Law of Moses; other denying the resurrection of the body; others justification by faith only; others brought in the worshipping of Angels and other will worship and volutarie religion of men: in so much that it cost great labour and sweat unto the Apostles and faithful Ministers, to hold up the Church, & to keep it alive in the very birth thereof. So great were the waters of contention, coming out of the dragon's mouth by the abuse of man's weakness. And this I observe both in writings & disputations of our forefathers of the primitive ages of the Church, & also in these latter days: that it is a very rare thing, to find any writer, though he be learned, wise, & sober: who in his apologetical writing, can keep himself pure from all gall & bitterness. 
Few writers without bitterness.  For the vehement desire to defend that he undertaketh, many times maketh him to sway beyond the mark, & his pen to breath out filthy smoke and unsavoury. There are many pretty and witty things, which are found in the study of human learning: & in these men of great learning, have many times delight: so that when they are in writing of an argument or answer, there falleth in some fine irony, or close quib by allusion, & sometime a bitter sarcasme, before they be aware: which when it is red of the adverse part, it raiseth many hot humours & unseemly retaliations; which not only hinder the light, oftentimes of a good cause; but also maketh such a breach as will hardly be repaired again in many years. And here (me seemeth) I am taken prisoner, and locked up in a dark and dolesome place, to weep & mourn, to cry and howl, for the miserable estate of mankind through sin. How many stumbling blocks are cast in the way of foolish, 
This contention a plague for Atheists,  ignorant, and peevish Atheists, who refusing the way of truth, have strong delusions of Satan to make them believe lies. Yet doth God turn all these contentions too good, 
God turneth it to the good of his elect.  and his divine providence maketh them profitable to his Church, & namely for the elect: as it is written, There must be heresies, even among you, that they which are approved among you, 
1. Cor. 11.29.  may be known. And this profit hath the Church by the primitive contentions, that in clear & plain Scripture we see many things taught, as namely, The Christian liberty, The doctrine of justification, & the rising of the dead, and divers other weighty points: which I can not tell, if they would have been, otherwise so fully, largely & so plainly written, that we may know the love, and power & wisdom of our merciful father, to oversway the mighty labours of Satan which are against the Church, to the good of God's faithful people. Therefore the Apostle is bold to say in the like case: I know that this shall turn to my salvation. And again: We know that all things work together for the best unto them, that love God. The consideration of this might teach some men, to look upon themselves, and watch over their own corruption, to keep it under, that they give no offence: other might learn not to stumble at the truth for such a cause which cannot be altogether avoided. And we of our time & country, might understand, that we are not by and by severed into two religions, or broken of from being Christian brethren, because some hot contention hath been kindled among us. For then we might say, that Friars, Monks, Seminary Priests & jesuits, are not Papists; yea that Popes, Cardinals, and other their great Prelates are no Papists, because those have stirred up among themselves most deadly war, & other manner of division, schism, slaughter, and misery then ever (by the grace of God) is likely to be a 'mong us.  
3 And to deal plainly, I can not see that the matter between us is such that either they do or can make a thorough breach, 
No matters to separate God's children for ever.  between the children of God. For what so ever is (agreeing to holy scripture) properly & essentially of our religion & profession of the Church of England, and what so ever is properly & naturally belonging to the ministery, by the rule and description of holy Scripture, maintained by the reverend Fathers & other Prelates of our Church standing for conformity: we the Ministers & people, who seek reformation, do hold & profess the same. As namely the doctrine of faith & of the Sacraments, and that the book of common prayer may be used in the chief substance thereof, and that the Minister of the word ought to preach. etc. Therefore in regard of the main grounds of religion & of the ministery & service of God we are all one. Now the things which we desire to be reform, & they stand earnestly to maintain, are but accessory additamentes, brought into the Church by human constitution: as the reading of apocrypha, Priestly garments, the cross in Baptism, Sacramental signification to Matrimony & Confirmation, Lordship & civil jurisdiction in Bishops, execution of Discipline by chancellors, commissaries, and officials: then in other chief Prelates, Deans, Prebends, Archdeacon's, nonresidence, pluralities, totquotts, & the bare reading ministery, and such like. If all these or any of these be the holy plants, which God hath planted in his Church, then have we done ill to speak or write against them. But if they be such, as being clean taken away (as we verily think) the religion, 
The things in controversy taken a way: the Church is whole & entire: and no hurt to the Church or Bishops to departed from them.  faith, administration of Christ & the true worship of God, as it is now in the Church of England, might & would remain whole & entiere without them: then doubtless are we all one, according to Christ jesus, in those things, which in duty & conscience toward God, we ought of necessity to salvation to agree in one: although the outward appendents make us seem to differ one from another. There be two brethren, one weareth a Babylonitish garment, & is attired in all things like unto them which inhabit the Eastern climate; & the other goeth in the good & wholesome clothes, that a Yeomen or citizen of England usually doth: both these being borne of one father & in one country, being of one language and house, shall men say that they are not brethren, if they agree in all natural things, saving that one of them hath gotten some new fashions? And if the other desire his brother to go after his own country fashion, are they strait ways enemies? Consider I humbly beseech you most dear & reverend fathers & brethren the foundation of these things, for which you stand, and weigh with yourselves, that the departing from these things will be no hindrance to you nor to the church of God. First you know that the holy Scriptures are sufficient to make the man of God perfect & absolute unto all good works: 
2. Tim. 3.  if we grant you, whatsoever the Lord Christ hath granted in his holy written word, what injury do we offer to the church or to your ministery? This you know that necessity is laid upon us to preach the Gospel, 
2. Cor. 9  and woe is unto us if we preach not the gospel: if we be suitors that all the ministers should do this & so avoid God's curse, do we desire their hurt? 
2. Cor. 10.  you know that Christ's kingdom is spiritual, if then these things (which we desire were removed) be carnal, & the weapons of the carnal man, you shall lief nothing to put off the earthly & carnal & to keep only that which is spiritual. You know the grace of our Lord jesus Christ, 
2. Cor. 8.9. Philip. 2.  that he being rich for your sakes, became poor that ye thorough his poverty might be made rich, yea he made himself (for our salvation) of no reputation, & took on him the form of a servant, etc. He humbled himself & became obedient to the death, even to the death of the cross: what hurt I beseech you, would it be unto you or to the Church if for his sake, you did in some sort follow his example, and having the same mind which he had to let go some of these outward things to maintain peace & to feed the flock of God, for which he gave his own blood? 
Math. 2.  Christ by humbling himself became one with us, & our Emmanuell: And why should these humane accessories divide us his servants & members, that we should not be one among ourselves, which so manifestly are one in him, in faith in him, in professing of his word, & in the worship of his name: The Apostles forsook all to follow Christ, 
Mat. 9.27.28.  and they followed him in the regeneration; & namely S. Paul made this choice, with his own hands to minister to his necessities, & to make himself a servant to all men, 
Act. 20. 1. Cor. 9  though he were free from all men, & so to lief some part of his right, that he might make the Gospel free. I beseech you consider whether you have done so, and that if you did in some part follow him herein as he followed Christ, whether their would not be a most blessed & joyful unity amongst God's labourers, and a more excellent & marvelous freedom of the preaching of heavenly peace.  
4 If these arguments may not yet make it manifest, that we are one, or aught to strive to be one: there is yet one other argument which is very demonstrative, & cannot be denied, but that is not in man to frame. Persecution, persecution: when it hath stripped us out of all those human devices & outward things, and God's rod hath made us equal and taught us to be spiritual: then will it be known that we are all one (I mean such as are not hypocrites nor false brethren) that we are brethren and members one of another, & Christ only the head: Then shall we learn to say one to another, 
Act and monuments. pag. 1431. print. 1576.  * Now my dear brother, for as much as I understand, that we throughlie agree and wholly consent together in those things, which are the grounds and substantial points of our religion, against the which the world so furiously rageth, in these our days: howsoever in times passed in certain by-matters & circumstances of religion, your wisdom & my simplicity (I grant hath a little jarred, each of us following the abundance of his own sense & judgement: now I say, be you assured, that even with my whole heart (God is my witness) in the bowels of Christ, I love you in the truth, and for the truths sake, which abideth in us; & as I am persuaded, shall by the grace of God, abide in us for evermore. And because the world, as I perceive, brother, ceaseth not to play his pageant, and busily conspireth against Christ our Saviour with all possible force & power, exalting high things against the knowledge of God: let us join hands together in Christ: & if we can not overthrow, yet to our power, & as much as in us lieth, let us shake those high altitudes, not with carnal, but with spiritual weapons, etc. I pray God open our eyes to see & consider in time, of this matter, and to frame our hearts unto those things, which concern peace, that we may walk as spiritual men, and not as carnal: and casting away all desire of vain glory, we may cease to provoke one another, and never to envy one another.   

Cap. 6.  
Wherein is plainly opened, that there can no good reason be showed, that the godly Ministers seeking reformation, are enemies to the present state because 1. their conscience is clear in God's sight 2. They descend no evil actions in themselves. 3. They cannot be charged with the faults of strangers, anabaptists, foolish Martin, or frantic Hacket. 4. Nor with unthankful obscuring of God's mercies for their fancies, nor with innovation or schism. 5. They cannot be charged with any thing against her majesties person, Crown or Dignity. 6. Or that they are against all superiority in Ministers, or the true power & honour of the ministery etc.  
IT is an easy matter to find a bate to beat a dog: and when men's minds are incensed, the wit of man will and doth seek out all advantages. As where the hedge is low, every one will tread it down: so the natural man can easily deprave him which is in affliction. And all men will hearken to them which are in outward credit, and praise the rich. But the wisdom of the poor is despised, and his words are not bard. Therefore it cometh to pass sometime, that men of countenance & place think it a sufficient proof against the innocent, to say: If he were not an evil doer, we would not have delivered him unto thee. 
joh. 18.30.  For this cause Solomon saith: That he is foolish that will believe every thing, 
Prou. 14.15.  and that the prudent man will consider his steps. But as touching our cause me thinketh it fareth with us, as the same Solomon saith in an other place: 
Cap. 18.17.  He that is first in his cause is just: then cometh his neighbour and maketh inquiry of him. So verily there are many things prejudicially passed against us, in the mouths and pens of divers men: which we could easily have borne, so as our reproach might have been to the good of the Church, referring ourselves to God's protection and that our deeds should try us. But now we find it far otherwise, & that the false & unjust imputation laid upon us, is made a kind of shooing-horn, to bring on all wickedness, and a crafty colour for the favour of Papists: so that not only we, but also the whole Church, is in some fort endamaged, & our reverend Fathers and Christian brethren, which stand for conformity, are in as great danger as we: of which thing the reason that stirred them up so zealously to preach, at the beginning of the Parliament last, might easily inform them. Therefore and for other no small inconveniences, grown thorough our silence; I have written this book, as to make inquiry of our neighbours & brethren's information: And in this chapter to examine those heavy objections, which do principally seem to bear down our cause, & make us poor innocent men to be very odious & contemptible: persuading myself, that if these be fully answered, there can be no reason brought against us to any purpose.  
1 And although we can boldly & in the sight of God, protest our innocency, & say unto God, as the Psalmist: O Lord my God, if I have done this thing, or if there be any wickedness in mine hand, 
Psal 7.3.  if I have rewarded evil unto him that had peace with me, Then let the enemy persecute my soul & take it: yea let him tread my life down upon the earth, & lay mine honour in the dust. Although, I say, our conscience doth not accuse us: yet is it expedient to declare our justice, and to answer what is said against us.  

What we defend.  2 There are two things for which I must needs in this chapter crave pardon, being such as I can not, neither dare take upon me: First I will not defend all the words spoken or written of every man, who hath seemed to favour our cause: neither will I justify the very best writings, as though their were no escape, nor any clause savouring of humane folly & weakness. For who so ever is best & greatest among us, we do acknowledge to be sinful men as others, & that our knowledge is unperfect, & we are subject to the like passions which other men are. Therefore we desire (as other men) to be charitably understood, 
Phil. 3.13.14.  as men not perfect ne pure: but only endeavouring towards the mark of the price of the high calling of God. And it is not unknown that many ignorant & rash headed persons have thirst in themselves, whose indiscretion & uncivil usage, we can no way commend. And some have been among us (as we have thought) of sober & stayed minds, who notwithstanding great words & protestations (such as other were afraid to use) have presently turned the heel, & gone clean another way. If these were set to spy out our liberty, or to add more to our affliction, or otherwise: we leave it to God's righteous judgements: only this I dare not defend all that have seemed to favour our cause. But this is my purpose: for the cause itself and for such Ministers, as have soberly and wisely sought, by honest supplication & learned apologetical writings, to give witness to the truth, and to declare their own innocency, and to obtain favour or liberty or reformation, by the orderly manner & custom of this land: as all other subjects do & may do, in their several causes & troubles that do and may-befall them. Thus far I hope I may presume to defend, (and I trust it doth already partly & hereafter shall more plainly appear) that such arguments as are laid against us, are disagreeing to our cause & to our doings, and we and our honest and just cause, are wickedly slandered, and can not be touched by them. The second thing ●s that I can not answer all objections, that are made against us, for than I must make a very great book & handle all controversies at large, which is not the purpose of this short treatise. And in truth I find it needless. For I verily think that there are 500, which any man but meanly acquainted with our cause and manner of life, will easily perceive of himself, to be rather heaped up, to make a terrible show: then indeed for any substance of truth in them. But these objections I will make special choice of which are of most weight, sounding out very loud against us, the alarm of schismatics, troublers of the Church, & enemies to the stay, rebels, traitors, worse than Papists. And these I find to be of two sorts; either they are of things without us, wherein we have not had any intelligence or meddling: or else they are directly aiming at our doings and the cause we suffer for. 
The first slander touching strangers.   
3. In the first they carry us into Geneva, France, the Low countries, & Scotland▪ and make us to be Frenchmen, Hollanders, and Scots, that what so ever in the actions of the Protestants, or their writings, may seem to carry colour of any disloyalty to their several Princes or Magistrates, all that is drawn with cart-ropes & laid open our shoulders. This stratagem, you shall find in Quaerimonia eccle. in the book of Scotising and Genevatising, and in these late statising counterfeit Seminarian and jesuatising Priests: which I join together, because the two first being without their Father's name, prosecute their cause like as these latter. For as the one pretending pursuit against jesuits, laboureth by the name of Puritans, to cut the throat of all Protestants: so the other do draw in all Protestants: under the name of Puritans, pretending to prove the Ministers, falsely called Puritans, dangerous to the state, by that wherewith they accuse other men of other countries; and so bring a reproach upon all Protestant Churches. But surely in my judgement they speak as much against the state of the present government, as almost possible may be. And therefore in this argument we have cause to rejoice, that they join us to all the Protestants & godly learned Divines of this age: 
Our best writers defend the protestants of other countries.  whom our reverend Fathers & writers, for the maintenance of this our English Church, do defend and maintain against all manner of Popish writers and Antichristian heretics: as well men which know the books, set forth since her majesties most happy reign must needs understand: whereof something I will touch. And first let us hear M. Calfill who saith: Because the providence and mercy of our God, 
Ans. to the trear. of the cross in the preface.  hath frustrate their hope in their opinion to long, they have thought it best to make open war against God and all honesty: to send for their friends & summon their diet in the Low Countries. Thence have proceeded the Popish practices, the smoky stirs that were blown in scotlan; the fiery factions inflamed in France; the Popish treason condemned in England; the Popish conspiracy attempted in Ireland, etc. And the reverend Father M. D. Bilson doth particularly defend M. Calum, 
Difference between true Christ. subjection-part. 3. pag. 502. 510. 511.  M. Beza and the Nobles of France, to have wrought & done nothing against the civil Magistrates lawful authority. There is a special treatise of M. D. Fulk against the railing declamation of Peter Frarine; wherein Beza, Caluin, and Geneva, are cleared of all wicked and disloyal actions: and the Protestants of France in all their war by the King's edicts and many other reasons, out of their true stories. So for the low Countries you shall find that the States as well Papists as Protestants, 
* In●r. and 2● book of A. E. Meteranus. Hist. Belgic.  stood for their privileges as well as for religion. And the Guises of France the principal troublers as well of Scotland as of France: & that with such pretence of religion, as they did entitle their Niece the Queen of Scots, with those royal dignities and arms of England and Ireland, which were & are proper to our gracious Sovereign Queen Elizabeth: & this they did as Buchanan sayeth, as soon as Queen Marie was dead. 
Re. Scot lib. 16.  Therefore I can not tell what men should mean, by wrapping within our cause all other Protestant Churches (unto whom her Majesty, unto her immortal fame, hath been a very great stay and as it were a nours-mother) but that they have some hidden stratagem, that in the common slander of Puritans, either they might make civil war between all reformed churches, or else prepare a way for the Popish superstition, 
Queen Elizabeth a nurs to strangers to her immortal fams.  by the dishonour and overthrow of her majesties sacred person, primacy, and government and of all Protestants Estates, throughout Christendom. At the least they bring her majesties name in question, and after a sort challenge all her Princely and Christian enterprises: in regard whereof, all the Christian Churches of Europe, as namely Geneva, France, The Low Countries, and scotlan, do and aught to acknowledge themselves debtors to her highness: and for which all ages to come shall find themselves bound to praise God, and to remember her name, as a most precious thing, and a most singular gift of the Highest Lord, for the comfort of his elect people. And that I may speak as M. Beza is forced with great joy to confess: She hath so well and faithfully purged the true worship of God, 
In his preface before the new Testament with his large notes.  from the most filthy pollutions of Antichristianisme in England; She hath made such peace in Scotland; and so happily succoured the afflicted both there and in France and God hath so blessed her therein, & by her example the noble Prince's o● Germany: that we may justly say, that God hath advanced her above all the Kings of this our age: so that the very Angels out of heaven do seem to give their assent, of her most noble & Kingly deeds, for the protection of the Churches of jesus Christ. And verily they do her Majesty great wrong, to impute all these things unto us, who a●as were never able to do the smallest action; which to her eternal praise, she hath most wisely, most justly, & most equally, with a most constant and royal magnanimity performed, as Buchanan, Meteranus, & other histories of our time do most truly and deservedly report: & her renown in this respect, will never be forgotten as long as the world doth stand.  

The Priests & libelers do cunningly traduce the reverend Fathers. seventh Gen. quod. l. Artic. 3.  But there is another thing, which grieveth me not a little: that these books seem to insinuate that some of our reverend Fathers, should be in some sort favourers and abettoures, of their most malicious imputations of all Protestant Churches & godly writers; As namely this wicked William Watson, ●n his most treacherous and childish quodlibets, rehearseth the names of some of them, as if they were fit persons ●o be sued unto by Priests and jesuits to obtain favour. God forbidden that these reverend Fathers should give them the ●east show of cause, to think or say so wickedly of them: as though there were any likelihood that such men would favour the enemies of God and of the Queen. 
libeling Priests like rogues.  They are like unto rogues, who in time past, would recite all the justices of peace in the shire; by mustering of whose names they would fortify themselves against all gainsayers: So these vagabond and roguing Priests abuse the names of worthy men, to shadow their devilish and traitorous designments. For I have great reason to judge, that their malicious Machiavellian drift is no otherwise, but to bring them in hatred with all her majesties good and faithful subjects. And they care not what they say, so as they might kindle a fiery faction among us, and they accomplish their most wicked complottes. Can they make us believe that these reverend men do favour such Popish traitors; or that they do not by such gross and palpable flattery prepare a net for their feet. Do they not know, how these reverend fathers do maintain and allow, all learned & godly preachers, which enueigh against all such wicked & seditious persons: and all books & writings, which bewray, confute, & destroy their abominable heresies? Do they not know that they stand for defence and promoting of the Gospel, and the execution of all Ecclesiastical laws of this land, for the upholding of the same, as Fathers & Pastors of the Church of England: upon whom the eyes of all men are bend, expecting and looking that they above all other, should show themselves zealous for the truth, & enemies to Antichrist. What? Doth he think them so unwise, that they know not where they are, or how they are? or so childish that they will revolt from the truth, which they have sucked in even from their cradle? or so unthankful that they will take part with God's adversaries? Doth he think them so blind that they will go contrary to all the reverend Bishops and learned men, which have written ever since her majesties reign, against the Romish heresy, that now they would take a new course, to sever from all Christian Churches, and be content, to hear the most excellent lights of the world to be so vilely and maliciously traduced; Doth he think them so void of all conscience and honesty, that they would take the greatest and chiefest promotions of our Church, and so far abuse the trust committed to them by her Majesty that they would underhande, deal clean contrary to the same? What sudden toy is come into this man's dreaming brains, to think that the learned men of other nations & Churches, having now above fifty years, been all one with the English Bishops and Protestants: 
English bishops ready to help the strangers.  and always ready not only by word and writing, but also with money, armour and life to help one another, should now after so many years friendship and love, in our religion and true worship of God, without any breach or alteration, be likely suddenly to be drawn one against another? so that it should be a pleasure to our reverend Fathers, to hear such godly learned men & Christian Churches, (our dear friends and brethren in Christ) to be ill spoken of, traduced and slandered? None else (a man would think) but such as brain mad, would imagine such a thing. A man that had in him no more but mere reason and policy, might easily see further into this matter (but only that Papists desire nothing but hurly-burly & confusion) that if they had no fear of God before their eyes: yet they might well think with themselves. that if by their favour showed to Priests, Seminaries or jesuits, they should have access to such places, or come so near her Majesty, that any hurt should happen to her sacred person (which God for Christ's sake keep far from her) that the oath of association would stir up some, and the love wherewith her Majesty hath bound thousands and thousands of her faithful subjects unto her, would constrain both Noble men, Knights, gentlemen and all sorts of the commons, to be revenged upon them that have been means of such evil. And they can not be ignorant, that if there be such a thing, and that it may be now for some consideration, winked at: yet there may come a time, when such things may be ripped up, and called to accounts; and then, I dare say, they would not be willing to take upon them such Popish treasonable & irreligious writings. No marvel therefore if they care not what they say against us poor Ministers: when they dare make it (by a question & answer) lawful to sue for favour, at the hands of so reverend, wise & judicious men; whose place is so directly opposite to such wicked hypocrites; and they stand as watchmen to discover them, and as judges to punish them.  
But if among all the Protestant writers there be some one that hath put forth some private opinion of his own concerning the authority of Princes: are we to be blamed with that where with we were never acquainted? But this is a stolen slander against all Protestants, 
Of the difference between Christ. sub. part. 3. pag. 3.6. Auns. to P. Frarine pag 35.  answered by M. D. Bilson & Doctor Fulk; and cometh to late to be laid upon us. But here we may see their beggarly poverty, or else some secret secular Popish malice, that they must be feign to thrust into the balance of their false accusation against us, what so ever colour may be devised against all foreign Protestants, to way down the good estimation of a few poor Ministers of England. Such is the actions of the anabaptists & of Martin Marprelat, 
Harding. auns. Artic. 25. diuis. 12.  & frantic Hacket: even as just as the furious disobedience of these very anabaptists is laid to the charge of all other Protestants by the malicious & wicked Papists. It is now at the least 33. year, since our troubles began to be very heavy upon us, let them show how we have moved the least finger against our dread Sovereign? The present toleration of some of the chief who have written in this cause, in the conscience of those reverend & honourable & wise persons, who either have caused their liberty or effected it themselves, may testify our innocency. And surely I would not desire any favour, if I might be convicted of the evil carriage of the best of those three. Neither do I fear that any honest mind, not blinded with hatred, will impute any of their wicked dealing to any godly Minister, which desireth the good of our Church.  

The second great slander touching God's mercy upon this land.  4 Therefore will I come to the second sort of objections which seem more nearly to touch us and our cause. The most principal objection cometh within this circle: That we acknowledging not this singular benefit, proceeding from the mercy of God; namely, that all heresies, corrupt doctrines, all superstitions and papistical opinions have been banished by the Prince & Realm, &c: and all points of doctrine necessary to salvation, and touching the mystery of our redemption, or the right use of the Sacraments and true manner of worshipping of God, are purely & perfectly taught, & by public authority established in the Church of England at this day, &c: we are so far from being thankful for the same from desiring the continuance of it by hearty prayer: that by all means possible we seek rather to obscure it and deface it; because in certain accident all points we have not our fancies & proper devices. So that by this we are judged to set ourselves against God, & frowardly disquiet the peace of the Church for external things (which is schismatical) trouble the happy peace of the common wealth, & hazard the whole state of religion, with no small rejoicing of the wicked; great offence of the weak gospellers; marvelous grief of the Queen's Majesty & other that have care of government. If this objection were as true as it is of great importance; & as fitly applied unto us, as it layeth upon us a most heavy imputation: then had we great cause to wish our tongues to cleave to the roof of our mouths, & our hands for ever to forget to write. If we have not both by word & writing, public & privately, acknowledged the great mercy of God for her M.: in the banishing of all heresies, superstitions, and namely Popery, & for planting the true Gospel of faith among us: if we have not & do not daily pray, both at Church and at home for the continuance of the same, & for the joy and comfort of her M. & all our godly Governors and Superiors: if all men that know us, do not also every day see & behold, that this is our care and study, and that we do stir up others both publicly and privately to do the same: then let the Lord reward every man according to his righteousness and faithfulness, & let the wicked feel his judgements. We can boldly commend ourselves to the testimony of all our neighbours, friends and enemies whatsoever: whom hardened malice hath not so far overcome and blinded, that they can not & will not say and confess, that which in the eyes & ears of all men appeareth plainly: even as the shining of the Sun in the firmament, and the sound of many waters to them which travel by sea & by land. But the force & power of this accusation is in two things: first they say That by all means possible we seek rather to obscure this mercy of God & to deface it. 2. The reason which is made of this our so doing: Because in certain accidental points, we have not our fancies and proper devices. If in deed these two things might be proved against us, 
The chiefest force of this accusation.  than all the other branches of this surmised slander, would shrewdly wring us: otherwise they fall all to pieces, as lose members without joints and ligaments. Therefore let these be examined. first, what means at all have we used to obscure God's mercy? We have, in the knowledge of all men that know and hear us, praised God and prayed for her M. and the state, in regard of this mercy of God: we have in our Sermons & in all our talk (as occasion is offered) ever defended the doctrine of faith & of the Sacraments, & the abolishing of all heresy, superstition and popery. We have written very much for the maintenance thereof, against the papists, Anabaptists family of love, & Brownists: some of us have been used in conference with other godly learned men to dispute with the challengers and chieftains of popery: & more would have done in that behalf, if they might have been permitted, And this to be true we refer ourselves to the judgement of all the world, and we hope so well of our brethren (that writ against us) that they will not deny it unto us: what should then be all those possible means which we have used to deface or obscure God's mercies? But it may be, it is meant, because we have not used some certain ceremonies of the church nor subscribed to the books of orders and common prayer, etc. and have made petition to the Parliament and after by apologetical writings defended these our doings. Other things we know not, and for these I hope we need not be ashamed. First it is apparent, that in all these things we have not meddled against the doctrine aforesaid, nor against the chief substance of any the said books: and therefore in regard of the matter it can not be said, that we ha●●●●irectlie done any thing tending to obscure or deface this mercy of God. secondly, if it be said, that by these things (which I confess) we have indirectly used means, etc. I answer, that in this we have done no otherwise, than all Christian Ministers both may and ought to do. For in not using the ceremonies, when we found ourselves doubtful and troubled. What could we do less or better, then to repair to the reverend Bishops for counsel and comfort? Which for the space of ten years, (or the most part thereof) they did in some good measure afford unto us: till as I take it, by the relation of such as were in the same broils, the Papists had cunningly wrested our good Fathers from us. that they could and would do no further for us. Then yet complaining of our case and opening our doubts unto them, we did as the law affordeth, that the cause should be brought before the Ordinary, in all doubts about ceremonies of the church established by law: and finding not ourselves resolved by our ordinaries, alas what could we do less, then quietly to suffer ourselves, (with great grief bewailing our flocks) to be suspended, imprisoned & deprived. And this hath been the cause of all them which have not used the ceremonies so fully as some other of their brethren. secondly, for the petition or admonition to the Parliament, wherein are laid open such imperfections as are found in all these books, and for all other writings which have come forth in defence of the same, if it be meant, that the same is the means of obscuring and defacing the mercy of God. We answer (as partly the admonition doth) we have always borne with that we could not amend, and have used the book of common prayer in our ministery, so far forth as we might, reverencing those times and those persons in which, and by whom it was first authorized. But now being compelled by subscription to allow the same, and to confess it, not to be against the word of God in any point: we could not but show a reason of our refusal: & it was meet that we should tender to the Parliament our griefs, as all other subjects do in all other cases. Because that is the place which by ancient custom of this, Realm serveth for the redress of all things to be reform, and the establishing of all matters in the state of this kingdom. If in the style and manner of doing, they or any other writing in defence of them, 
Curious and bitter words not justifiable  have been over curious, bitter, or sharp: by which they have incensed them, whom they should have won by mild & meek usage: I for my part do not rejoice in it, & I dare not defend any the least unseemly word. Howsoever I know the hard pursuit upon them, and that being (as they verily thought) further and beeyonde the law of this Realm: did give them great cause to be grieved and offended: that their consciences should be so straightly pressed & their labours so little regarded, and being Ministers of the Gospel they should be so smally esteemed: and that the Reverend Fathers, accounting those things (for which they contend) but mere trifles; would yet prefer them before the ministry of so many worthy Preachers, and provoke their brethren more and further than they need. This doubtless vexed their spirit; and such is our weakness and imperfection in this life, that it is an hard thing to keep measure at all times. And when men are persuaded in conscience, that their cause is good; their grief is the more, and they are the more confident to speak. And it were almost a wonder, that in such perplexity, every thing should be perfect and without blemish. Do we not know that Moses being by the spirit of God, 
Num. 12.3.  called a very meek man above all men that ever were upon the earth: yet God punished him, Because his spirit being vexed by the people, 
Ps. 106.72.73  he spoke unadvisedly with his lips. So no marvel though (we poor weak souls, far inferior to that most rare man) have felt the smart of our grief and zeal. I would to God, that our brethren & fathers could be justified in this matter, and that they had not their part of just punishment with us; for that wherein they have been overseen in their dealing toward us, & toward the Church of England in these causes. And I heartily pray God, that they do not one day confess and say: We have verily sinned against our brethren, 
Gen. 42.41.  in that we saw the anguish of their souls, when they besought us, and we would not hear them, therefore is this trouble come upon us. The Lord our God even our merciful Father be judge between us. Touching subscription I have sufficiently spoken before, and there will be occasion after, therefore I need not in this place to say any thing. Now I come to the second point, the cause of our doing: it is said, Because in certain accidental points they have not their fancies and proper devices. If it may appear that this is an Elench. No cause, set for A cause: and that a good, just, and weighty cause founded in God's word, is injuriously reputed and termed accidental, fancy and devise: then I hope godly and wise Christians will pity our estate, & be more favourable judges of our cause. To read books Apocryphal and chapters containing errors and untruths, under the name of holy scripture, is no accidental point: unless we will say, that our conference with papists and our apologetical writings proving errors to be in those books, and therefore to be no Canonical Scriptures, be accidental points The desire that every Minister be a Preacher of God's word and to administer discipline is no accidental point unless the chiefest point of the Minister office, as they are ordained by the ●ooke of orders, be but an accidental ●ointe. To desire that chancellors, officials and Commissaries, should ●ot administer discipline, and namele, excommunication, which D. Sut●ef saith is against all reason for a lay ●an to do; & that the Pastor should ●ot be a non-resident, which the reverend Fathers say is a pernicious thing: ●r to say that God hath consecrated natrimonie to such an excellent misery that in it is signified and represented the spiritual marriage betwixt Christ and his Church, which is not ●o to be found in holy Scripture, but 〈◊〉 a belying of his glorious Majesty: ●o say that these and many such like, ●e accidental points, I hope no advied man, that looketh thoroughly into ●ur cause, will adventure. And where 〈◊〉 is said that we would herein have ●ur fancies and proper devices: let the ●oste reverend Father determine for ●s, where he hath these words: 
D. Whitg. in the preface of the defence. of the auns. to the admonition.  The controversy is not, whether many of the things mentioned by the platformers, were atlie used in the Apostles time, or may ●ee well used in some places, yea or he conveniently used in sundry reformed Churches at this day. For none of these branches at denied, etc. Now if (as this reverend Father saith) many of the things we desire, were fitly used in the Apostles times, etc. How can they be our fancies & proper devices: which were used by the Apostles some a thousand five hundredth years before we were borne. And let it be considered, whether the Apostles using such things have deserved to be reproached with our fancies and proper devices, who are living so many hundred years after them, & have ourselves learned those things out of their holy writings: if this be well looked into, and advisedly judged of, by an equal and just line, I hope the ground of this great and terrible accusation, being void and empty, all the other grievous inferences, will fall and vanish away: and that the contrary will be evident and apparent to the conscience of all men. Namely, That for so much as we faithfully preach the doctrine of faith and sacraments, and humbly and quietly use our ministry according to the book of orders, and administer Prayer and Sacraments by no other form, but that of the book of common prayer, and that in our public preaching & private talk, in all accasions we do praise God & acknowledge his mercy & pray for the continuance thereof, and stir up others so to do: and thereupon do humbly present to the reverend Fathers & the whole state, very good & weighty points agreeing to holy Scripture, needful to be considered, for the further perfection of our Church and the glory of God: being no fancies of ours, or devices, but such as the holy Apostles did use in the first and purest Churches: we can not be said to set ourselves against god; frowardly to disquiet the church; trouble the common wealth; hazard the whole state of religion; rejoice the wicked, or grieve any godly person whatsoever: but rather to promote the glory of God; further the present good, & increase of our Church, to the great benefit, comfort and joy of God's people. And I can not think so undutifully of her Majesty, or of any other that have care of government: that they would be marvelously grieved, to see any subject in humble and dutiful manner, sue to be eased of any grievance, according to the ancient custom and usual order of this Realm: and that the Ministers of Christ should reverently admonish the state of some points needful to be reform, by the holy Scriptures and usage of the blessed Apostles. But above all other Imeruaill how this can be to hazard the whole state of Religion, except a man would say, that to go about in honest sort, to make perfect, that which is very well and excellently begun, is the high way to destroy all.  
But it may be the mystery of this point of this objection, is contained in the second, 
The objection of innovation  which is also a matter of great consequence. Namely, that being a settled government of all things, it is a dangerous thing to go about to alter the same. For all innovationes are dangerous to the state. Which as it is an argument not to be despised, so is it urged by some in the highest degree. And we ourselves do freely acknowledge, that it is worthy due consideration. How be it, we verily think, that it is not on our part, or in cause so heinous as it is made. First because as is before showed, we desire not the new forming of the Church, but only the rectifying and perfecting of divers things in the Church: and that every thing might agree & be according to the doctrine of our Church, 
To make perfect is not to innovate.  and namely that holy Canon which saith: All our actions should be squared, after the will of GOD revealed in his word. In the time of King David, by uniform consent of all estates, the ark of God was sought after, 
●. Cor. 13.  and to be brought unto Jerusalem: but they bringing it in a cart God made a breach, so as they durst not, for that time carry it further than the house of Obed Edom the Gittite, yet after upon more & better examination of God's word, they brought it by the Priests & Levites, 
Cap. 15.  and found that God made a breach among them, for not seeking him in order. Hear shall it be said, that this latter was an innovation, or not a perfecting of that which of a good and honest mind was begun before, but wanted some part of God's order. So if we crave no alteration in religion but only that the things which are (standing as they do) may be brought to the order of the Apostles use and to the canon of God's holy word in those circumstances which remain yet unreformed, I hope it will not be an innovation. josiah one of the most excellent Kings of judah and Jerusalem, 
2. Cron. 34. & 35.  being young; in the eight year of his reign, began to seek after the God of his Father, and in the twelfth he began to purge judah and Jerusalem from the high places and the groves, and the carved and molten images: then in the eighteenth year of his reign, he repaired the house of the Lord, & finding the book of the Law, caused all estates to covenant with God, to follow his law & keep his testimonies and statutes; and lastly solemnized the feast of the passover. Here you see are many and great alterations, such as I may boldly say, there would not be so great, if we had all the things we desire: and yet it proved to be no dangerous innovation. And is not God as well able to bless us, if we go forward in his Gospel, as he was in prospering them? Is it more dangerous to add a little, now religion is settled in men's hearts, than it was at the first to make an whole innovation & change of all, when men had little or no taste of religion? I am persuaded, that if the stream did not so mightily and violently run against us, but that our Reverend Fathers and others were as willing to come a degree nearer to the Apostles use: 
If things were reform, the show of innovation would be small.  that by the very laws and orders already established, we might have the most part brought into good order, as partly may appear by the 2. & 3. chapters of this book, partly by a book called the Abstract, and partly by the authority which is given to Ministers touching communicants: & divers other things; which I know wise and godly men would find out, that in show there would be no great odds, though so much were reform, as might make up the breach, which is between us, because we have not sought God altogether in perfect order. If Subscription were kept within the compass of law according to the meaning of the statute Anno 13. and the ceremonies made indifferent to use or not to use: excommunication & execution of Ecclesiastical censurers restored and reserved to the Bishops and Pastors of our Church: and if the unpreaching Minister were tied to perform his promise in his ordination, and the not resident sent to their flocks: the wound would be by and by healed, and we should be alone & joyful brethren together. Which thing I would not have touched, but that it might appear, that the objection of innovation is not so material and of such weight, as it seemeth. And I am persuaded, there be of the Reverend Fathers and others in this land (being as notable men as ever were in all Europe) that if it would please God to incline our hearts to agree in this point, to take a brotherly order for cutting of all contention, and for the more strait curbing of the undermining enemy: who would and could, by their wisdom & learning do a great deal more excellently that way, than I poor weak man am able: who well knowing mine own wants and imperfection, can willingly set mine hands under their feet.  
In the next place it is to be considered, whether that because the things in controversy are called external, we may be called schismatics. Saint Paul (me thinketh) doth help us in this case, where he saith: 
Rom, 16.17.  I beseech you brethren, mark them diligently, which cause division and offences, contrary (or as the Greek word signified: beside) the doctrine which ye have learned, and avoid them. Now when it is before declared, that the things we desire and stand for, are according to the doctrine we have received, & as our reverend Fathers and Brethren confess used in the Apostles time: we humbly suing for and teaching these things by the word of God (whatsoever term you give the things themselves) we can not in any sort be called schismatics. And if I being called into question for one of the least ceremonies, to the use whereof I can not frame my conscience, yet if, being in mine own judgement weak in comparison of other learned men whose judgement I reverence; or in the opinion of some other I be accounted foolish, or, as some will say, peevish) I be afeard to offend mine own conscience, and do choose rather to be suspended or deprived, and quietly submit myself to the punishment of law, and abide peaceably in the unity and fellowship of the Church, I hope I am no schismatic, nor a froward disquieter of the Church. And such hath been our manner of doing, patiently suffering that which is imposed upon us.  
5 The next rank of objections, is concerning her majesties person, Crown and Dignity: 
The third great slander concerning her M. person Crown and Dignity.  which are no trifling matters, if we might be justly convicted. First touching her Royal person, I heard it objected in a Sermon, by a reverend man, who now is a Bishop, that by refusing to subscribe, we make the Queen's Majesty to be an Atheist, worse than papists, & namely of no religion. 
And first touching herrelion.  For (faith he) you refuse to subscribe to the book of orders, then do you make that we have no good ministry: you refuse to subscribe to the book of common prayer, then make you that we have no good liturgy and service of God; you refuse to subscribe to the book of articles which contain the sum of our faith and doctrine: then do you make that we have no sound doctrine. But these be the books, which her Majesty, by her authority doth set forth, and by them showeth what religion she is of, and what she holdeth & maintaineth: there fore if their be no good liturgy, no good doctrine, no good ministry, than it followeth that you make the Queen to be of no religion. God forbidden, say we, that we should so much as think so wickedly of her sacred Majesty; Who hath endured so many dangers, and so many years so constantly maintained Gods pure & unchangeable truth & holy religion. We therefore answer freely in this behalf. First, that we believe, that neither that reverend man so preaching, nor any other man whatsoever, that knoweth us and our cause, and the manner how we do refuse subscription, either doth or can so think in his conscience, to determine of us in his secret thoughts before God (taking God to be judge of the simplicity of his soul) that we do esteem, or make her Majesty to be of no religion. Secondly their colour so to reason against us, because we refuse to subscribe, with a very little breath may be blown away. For first touching the doctrine of the Church of England, we hold it steadfastly and have willingly offered to subscribe to the same according to the statute, for that cause provided: praising God heartily that the true faith by which men may be saved, and the true doctrine of the Sacraments, and of the pure worship of God, is truly taught, and that by public authority, & contained in the book of articles: so that we can not be blamed concerning that book. Secondly we do not disallow the book of common prayer, but do use it & non other in our ministry: but if further than the statute layeth upon us for that book, we be required to subscribe; and we pray that our doubts might be first answered in some particulars: we do no thing against the law of the Realm nor against the said book especially seeing that they the said law & book (so far as we can learn) do not require our subscription to the same. thirdly for the book of orders, we enjoy our ministry by the same book, & do allow the preaching Ministry ordained by the same: but if with out law, we be required to subscribe, and that thereby some things be found questionable and doubtful: let all men judge, whether we which meddled not with that book or any of the other books, to bewray or utter any thing against any of the said books, or they which by a forced subscription constrain us there unto: be most worthy of blame. Therefore seeing we are not against any of the said books, but commend well of the doctrine, ministry & liturgy, & in not subscribing have only laboured to keep a good conscience without any purpose to deprave any of the said books; I hope this objection will return empty and without use. The second objection in this rank is: That seeking to erect discipline we abridge her majesties authority: 
Secondly touching he authority & prerogative.  by Elders, we diminish her royal prerogative: & by our Pastor and equalising Ministers, we set up a Pope in every Parish. These things verily have an odious sound: but it griveth not us to answer. We do therefore confidently say; that in all these things we give unto to her Majesty, as much as she herself either by law or by practice (so far as I can see) doth calling. Which is comprehended in two things.  

In the Injunctions and admonitioni to simple men.  1. That she challengeth not authority or power of ministry of divine offices in the Church.  
2. She challengeth, under God, to have the sovereignty & rule over all manner of persons, borne within these her Realms, Dominions, & Countries, of what estate, either Ecclesiastical or Temporal, so ever they be: so as no other foreign power shall or aught to have any superiority over them. And such is also the 37 article of the book of articles. All which we do as fully hold and believe, preach & maintain as any other what so ever: acknowledging with all our hearts, the same prerogative, 
Eam tantum prerogativam quam in sacris Scripturis à Deo ipso, etc.  which in the sacred Scriptures, we see always to have been given of God himself unto all godly Princes. So in all and every of these things we do seek after, as Discipline, Elders and Pastor: we abhor & detest that any person or people what so ever, should usurp authority over her M. or that any state or order committed of God to her protection, whether they be ecclesiastical or civil, should not be under her government & to be punished by her civil sword. Now if we verily believe that some thing in the Ecclesiastical discipline of our Church in the book of common prayer, might be reduced some what nearer to the Canon of holy Scriptures, do we any whit abridge her authority? Solomon received a pattern of the Temple with the things therein contained at the hands of his Father David: 
1. Cron. 28.15 19  which he saith was all sent by writing to him by the hand of the Lord, which made him understand all the workmanship of the pattern: 
2. Cron. 3.1.  And Solomon builded it in no other place but in mount Moriah, which had been declared to David his Father. Did this any whit diminish his authority, because he was directed by the word of the Lord. And such hath been the gracious and Christian practice of her Majesty, in setting forth the doctrine of faith, Sacraments, of the worship of God, &c: by direction of holy Scripture: and in her own person hearing the word of God, receiving of the Sacraments, & joining with the Church is prayers. In which most notable is that Anno 1588. she publicly came to Paul's cross, and then & there acknowledged the Lords great goodness in his protection over this Realm, and delivering us out of the hands of the bloody Spaniards. In all which she is as worthy and renoomed a Prince, as any this day in Europe: showing herself to be a true worshipper of God, and a careful observer of his word. If we should offer any further matter, then that is hear showed to be her meaning and doing, we might justly have this accusation laid against us: but that you see, hath as easy a denial, as it is a most manifest slander. But as for the diminishing of her prerogative by Elders, or that the Pastor should be a Pope: I wonder at the scantling they take, should either of these take upon him any thing divers from the Scriptures, and which he might dare to do, being not authorized thereunto, by public order of the Church and confirmed by her majesties authority. And how can a poor Minister be a Pop● when his authority should reach butte● one parish? and that therein he shoul● not do his own mind, but be measured by a law and superior authority. This they know well or may know, that object these things against us, I marvel they dare hazard their credit, to publish such kind of uncharitable inventions. But we are not to good to come under such unjust imputations, seeing our Saviour Christ drank of the same cup: but our grief is the more, to have such measure from our reverend Fathers & dear brethren. The next befiting this kind is that we affect popularity: & to bring all to a popular state. 
Thirdly touching popularity.  This slander seemeth to me to have two forckes. First in regairde of the people's choosing of their Pastor: and second that we should be enemies to Magistrates or Monarchical government. I answer, in the first we leave not all to the people, but only we would not have the people left out, but as Act. 6. and 14.23. The bishops and Ministers should order and guide the people: and both joining together the choice might be free and most for the benefit of the Church. Now when the Bishops of our Church in England, before they ordain a Minister, will have him to nominate a place, and (as I have seen in practice) send their letters to that place, to see if any could except against him, and lastly ordain him with these words: Take authority to preach to this congregation: meaning as I take it, the Parish which had chosen him: alas what popularity is this? This objection Master D. Fulke answereth against the Papists, by those words: And as for the popular election, if you have red those books you make mention of, 
Defen. of English transl. cap 15. pag. 797.  you might perceive, that neither of both parts, allow a mere popular election. And that Master Whitgift doth not so much contend, what form of election was used in the time of the Apostles, etc. The other fork is a mere devise, a devilish quarrel, and calumniation against all Protestants (for Bristol saith: 
Motive. 40,  Protestants be malignoures of the higher powers,) and hath no colour in the world, in any of our doings, writings or practise whatsoever: therefore I think it not worthy to be answered.  
6 The other arguments & objections are not of so great a praise, 
Objections of more equity.  yet will I answer some few of them: that if it be possible, the chief heads (unto which all other may be referred) being found light and vain: all the rest might be accounted no better than they are. First our friends say unto us, if their be no superior, how can there be any good order? We answer that we meruil they understand not, that we mean, that the law and authority of the Prince shallbe superior to all the Magistrates and Commissioners as signed by her, to see all her good laws executed. And as Master Fulke saith, we grant among the Ministers themselves, 
An overthrew ' of the answ. to M. Chark. prefer pag. 112.  a primacy of order, as it was among the Apostles, namely according to which james was precedent of the council at Jerusalem Act. 15. But it is further urged that the honour of Bd. is more for the protection of the Ministers & for their reputation. I will not here for reverence sake answer all that I can, and which miserable experience afordeth, only I would such to consider, that our armour is spiritual; and that the Apostles subdued all the world, without this earthly honour, which this objection pretendeth. But a Christian Magistrate being friend, we have now less cause to fear our reputation if we do well, than they (being base and poor fishermen & of low estate) at that time had, when all the power and glory of the world was against them. Therefore the Psalm speaks another manner of conquest: Namely that, Christ should prosper with his glory, 
Psal. 45. 4●  and ride upon (no other pompous chariot but) that of God's word, all laid over with gold of truth, and drawn with no other horses, but meekness and righteousness. So am I persuaded that although this great dignity of our Prelates were taken a way; yet if we did diligently and faithfully, in humble & upright manner teach the people God's word of truth and salvation, it would procure us honour and reputation, sufficiently beseeming Gods Ministers; finding that jealous word of God true: Them that honour me, 
1. Sam. 2.30.  I will honour, etc. And lastly, 
Of sufficient Ministers and maintenance for them.  it is demanded, where we will find sufficient Ministers to be preachers, & living for such worthy men. This objection with many other might be left out, for there be (God be thanked) enough worthy men, if they were sought after, both in the Universities & other where: but while men are suffered to run and ride, and catch before they fall, many worthy men are passed over and not known; some are feign to be schoolmasters, & some (because of these troubles) change their studies. Many are afeard to set their sons to school, seeing Ministers so little regarded. Littleton, Galen, and the godly houses of Noble men and Gentlemen, would help to make up the number. And this we see daily, that there can not be a place void, but there be many scholars of reasonable competent gifts to fulfil the same. As for maintenance, God be praised, this Realm above all other, is to be commended: only the joining of smalller livings and Parishes into one, with redeeming of impropriations would quickly fill up that gap: that no man of a moderate government and desire (if every one be placed after his gifts) should have just cause to complain.  
These things being considered, I hope it will appear to all reasonable men, that it can be proved by any good reason; that the godly Ministers desiring reformation, are enemies to the state, or causes of these troubles which are among us. But yet there remaineth one imputation, which I can not pass over. Because although it have not so much as a shadow of truth: 
The last great flaunder touching Papists and jeusites,  yet is it above all other usually hit in our teeth: Namely, they say we are like Papists, enemies to the Church, and sometime they say we are worse: and it pleaseth the packing Priest to make us factious and underminers of States and Magistrates, as the jesuits, comparing us with them in five & twenty lies in one place: which although in the conscience of all honest men knowing us, and of the reverend Fathers themselves, it be most manifestly false: yet because of the present state of things I will bestow a little time in the opening of the same And this I will do (by God's grace) by three arguments. first, by a simple comparison between us & all Papists. Secondly, by the affection which is in them and us. And thirdly, by the likely effects: If we should both have favour & toleration alike. And this I will handle in three several chapters, as briefly as I can: Not so much for the defence of our innocency (which by that which is already written, is sufficiently maintained and approved) but for the common good of the whole Church, and namely of our reverend Fathers and dear brethren, which stand so earnestly for conformity. For I can not but think that this calumniation, hath his first devise from some glozing Papists, taking advantage by our to hot and eager pursuit of each other, to prepare a way by pulling down & raising the one side, utterly to turn over & to destroy the whole Church of God: which I hope and am persuaded, our merciful God, will neversuffer him to do.   

Cap. 7.  
Wherein is proved, that the Ministers seeking reformation, falsely called Puritans, are not in any sort to be compared to Papists in evil: much less to be equalized with traitorous seminary priests or jesuits. 1. By their contradictory doctrine. 2. By their contrary acts and doings.  
ONe part of the sufferings of our blessed Saviour jesus Christ, was this, that he was counted with the the transgressors, 
Esai. 53.12.  & therefore, as Saint Mark saith, He was crucified between two thieves. We are not then to think it strange to be matched, 
Mare. 15.27.28.  with Anabaptists, Donatists, Papists, rebels, and I can not tell what: For the servant is not greater than the Master. 
joh. 15.20.  And I hope that if we suffer with him in righteousness, we shall rejoice with him in glory. Let us then examine this calumniation. If we be like or worse than Papists in evil to the Church of England: it is either in our doctrine or in our doings. First I will prove not in our doctrine, 
We hold all the doctrine of faith with the Church of England: the Papists deny it.  & that by two arguments the former is this: we hold, believe and teach all the articles of the Christian faith according to the holy Scriptures, even as the Church of England doth; a thing so apparent as the Sun at noon days. And the Papists are herein directly contrary, to the faith and doctrine of the Church of England & to the word of God approving the same. Therefore if sound doctrine and faith, be the chief mark to know a good man and that the doctrine and faith of England be good & true: and that the doctrine of the papists, be nought, wicked and abominable: then are we, who follow the good and true doctrine of the Church of England, not to be compared to the Papists in evil, who are deadly enemies to the same. secondly that part of doctrine, wherein we seem to differ from the reverend Fathers of our Church: being such (as is before declared) as agreeth to the principal Canon of our Church in general, & in particulars with the usage of the Apostles, and with the laws, injunctions, Canons, and apologetical writings of our Church: against all which, the Papists most constantly do war & cavil: therefore in this also we be not to be compared unto them. My latter argument touching our doctrine, 
We hold the Queen's supremacy & the Papists deny it.  is concerning the civil Magistrate. We the Ministers a foresaid, desiring the abolishing of all Popish remnants, do hold, believe & confess, that all obedience is to be performed to the civil Magistrate although they were evil and infidels, as the Scripture teacheth. And that no Bishop, 
Rom. 13.1. 1. Pet. 2.13.  Priest or Minister can deprive a King or discharge the subjects of the oath of allegiance. And that our Queen Elizabeth (God bless her) is supreme governor over all persons, borne in her dominions, whether they be Ecclesiastical or civil; & that no foreign Potentate, as namely the Pope of Rome, hath any jurisdiction within her dominions and countries, but is a wicked usurper over Kings, & Princes. But all Papists, if they be true catholics (as they term themselves) & namely all Priests, secular, Seminary and jesuite, do hold clean contradictory, even manifest treason and rebellion against the civil power ordained of God. Therefore there is no comparison to be made in regard of doctrine, between us & the Papists. And that you may perceive, 
This slander is laid upon all Protestants.  that this concerneth all Protestants, as well as the Ministers falsely called Puritans: do but consider these words of Bristol: Of Catholics thoroughly discharged of their fealty, yet for common humanity, for their accustomed use, 
Motive. 40.  for their continual, &, as it were, natural institution, the Prince is better obeyed & served, than of Protestants, which in heart are in a manner all Puritans. Note here (that I may use M. D. Fulks words) that Papists profess themselves to be subjects, 
Ren●●.  of curteousie & not of duty, of custom & not of conscience, of natural institution, and not of the law of God. O Lord and Saviour, send her M. few such subjects & servants. 
The currish obedience of Papists.  Now this courteous or rather currish obedience is expounded, what it is, by that beastly bull of Pius the fifth, against our noble Sovereign, with the faculty granted to Campion & Persons, 
Read. D. Fulk Auns. to P. Frarin de: clam. pag. 35.  by which the Pope licenseth the Papists to dissemble their obedience until public execution of that Bull may be had: that is, to be privy traitors, till with hope of success, they may be open rebels.  

We are obedient & quiet the Papists seditious and rebellious.  2 Now for our doings, which it hath been, ever since our troubles, we need not to be ashamed to confess: & we refer ourselves to all men. If we have committed any indignity against her M. person, Crown, or Sovereignty, or had intelligence with any of her enemies, or gone about to draw away the people from their obedience, or any such like. But we have done (in the knowledge of all men) altogether clean con trarie, both by word and deed, in our preaching openly, & exhortations and example privately. And in our troubles we have willingly & patiently submitted ourselves to the punishments which have been inflicted upon us: only craving favour & ease, so far as agreeth to holy scripture & the peace of the church: and in all that we have gone about, we have laboured for the good, for the beauty and perfection of our Church: that it might increase and flourish more & more, to the glory of God & to the honour & comfort of her M. These men the papists have done clean contrary, especially since the 10. year of her M. happy reign: never being without one cruel treason or another; sometime by desperate bloody murderers: sometime by open rebellion, forraineinuasion and procuring of Bulls from Rome: sometime by Priests, sometime by jesuits, & sometime by other means, as is plainly set forth in the book called the execution of justice, in the writings of Sir Francis Hastings, D. Sutliefe, D. Fulke, and divers others. The things on both sides are so not oriouslie known, that I need not here to repeat them in particular. I pray God that for our sins, he do not give us over to blindness, that in such palpable & manifest experience of the traitorous hearts of Papists, we suffer not ourselves to be taken by their wily flatteries, and forsaking our trusty & faithful friends, we yield ourselves to the bloody slaughter of enemies.   

CHAP. 8.  
The Ministers which desire reformation in some things of our Church matters. can never fear but ever love her M. and all the godly wise Magistrates under her: but the Papists clean contrary.  
PRinces (saith the Apostle) are not to be feared for good works but for evil. 
Rom. 13.3.  And the evil life of the wicked men is the cause that Princes make many good laws. Because he is the Minister of God to take vengeance on him that doth evil. Therefore evil men are a afraid of the higher power: & an evil conscience maketh them desire there were none such to bridle their wickedness: Even as it is said by the wisdom of God; Every man that doth evil, hateth the light: 
john. 3.20.  neither cometh to the light, lest his deeds be reproved. No marvel then though it be a principle among traitorous Papists: That every man of any faction, 
A traitorous Popish principle.  desireth the removing of the Prince, whose laws are contrary to his faction. For their conscience being evil and defiled with most filthy superstition & abominable idolatry; they can not love any godly Prince (such as is our most dear & gracious Sovereign Queen Elizabeth) because a wise King scattereth the wicked & causeth the wheel to go over them. And verily there are two things which do manifest their inward affection. 
prou. 20.26.  First their doctrine: not only, because it is in most of the substantial points, opposite to that, which her Majesty, (as the true defender of the faith) maintaineth: and that which her laws and government commandeth: but also because they place another Sovereign authority above hers: 
The Papists have given their hearts to the Queen's deadly enemies.  to whom, as unto an higher Lord and Ruler, they prefer their chief obedience. And looking & hoping for ghostly comfort and remission of sins at the hands of that man of sin: they can not love the righteous & godly Prince who hath banished his power and abominable forgeries. Neither in truth is it possible. For how can they love her, who have given their heart to a stranger, even her most deadly enemy. And not only that: but all men know, that as light & darkness, Christ and Beliall, the Temple of God and idols, 
They are as contrary to her as darkness to light.  can not agree: So her Majesty, being a lover of righteousness, and they of unrighteousness: She a believer & they infidels: She a worshipper of the true and living God, and they of images and divers sorts of creatures: She of the faith of Christ, and they of Antichrist: (seeing God hath put enmity between the seed of the woman and the seed of the serpent) it is not possible that they can love her. And they have cause for their wicked lives, treason, superstition and idolatry, to fear her righteous laws, and upright judgements. And she hath great cause to rejoice and glorify God in this behalf: 
She may rejoice God's enemies are hers.  that the enemies of God be her enemies, and the mighty God of hosts is her protector, who with his favour compasseth her as with a shield. Secondly, their deeds declare no less. For if a true man be known by his fruit: and as our Saviour Christ saith: 
Math 7.18.  A good tree can not bring forth evil fruit: 
The fruits of Papists show their hatred to her Majesty.  neither can a corrupt tree bring forth good fruit. Then if lying, dissimulation, treachery, treason: if false doctrine, & drawing away the hearts of subjects from the Prince: if procuring of open rebellion, and foreign invasion: if many cruel and secret conspiracies and murderous attempts, may be justly called evil fruits, and certain true marks of disloyal subjects, hating the Prince and desiring her destruction: then may we boldly pronounce, that the affection of the Papists can not be good, nor their love upright toward her Majesty. What calling or state have they not caused and made to work in hostile manner against her? First for Popes, you have Pope Pius the fifth, and Gregory the 13. and their successors: then for monarchs & Princes; The King of Spain, and the Queen of Scots: after, for Dukes and Noble men: The Duke of Norfolk, the Duke of Guise, the Duke of Alba, the Duke of Medina, The Earl of Northumberland, and I can not tell how many Earls, and Lords in Ireland, from time to time have taken arms against her. Moreover for Gentlemen, there hath been M. Arden and Someruill, Throckmorton, Sir William Stanley, Anthony Babington, and his complices, Doctor Parrie, a civilian, Doctor Lopez a Physician: for Priests and jesuits, no man can tell how many, and of rascal, ruffian, murdering verletts, not one or two. Therefore how is it possible to show more plain evidence of most can kered hatred, 
They pro●●● her mild nature to do them justice.  & inveterate malice? And yet her Majesty is a most mild Christian Prince, given to peace, mercy and long suffering, never used any the least hard dealing toward any of them: save only as conscience and duty to god did bind her, by public law she put down all idolatry, superstition, and Antichristian primacy: otherwise they had all liberty, peace, & quiet freedom, as any subject could desire under any Prince whatsoever: until that by their unnatural & ungodly conspiracies, and most wicked desighements, she was forced to stand upon her guard: & to provide such remedy, ●s was fit for such as unjustly provoked their lawful and gracious Soveaigne. But they have so bestirred themselves, and prepared so many mischiefs ●o often and so manifold and continual: that there are few years, wherein ●●e hath not been driven, to seek one ●ay or another for her necessary de●ence. How many times hath she been ●●rced to make laws and statutes, to curb & bridle them? How many times hath she been forced to send soldiers and money to prevent them? How many times hath her Navy and ships been drawn out into the seas to meet them? How continually almost hath she been vexed with Irish insurrections and rebellions? How many times hath she been constrained (against her own most gentle and merciful disposition) for treason and rebellion to cut of rotten members with the just revenging sword? Yea how often have we been driven to watch and ward, either to resist domestical rebels or to wait for foreign invaders? So that to declare a most viperous spiteful and ungracious generation, and an heretical and apostatical malice, there can be nothing added. And here both she and all her loving and Christian subjects have very great matter of rejoicing and praising God. For if ever God from heaven, 
God showeth his jove from heaven in the defence of our Queen.  testified his love to a●●● Prince, or caused his Angels to watch & guard them: if ever there were Prince made glorious for deliverance, honourable for constancy in truth, & famo●● for continual prosperous success: 〈◊〉 the great admiration of all men, and wonderful happy quietness and joy of God's people: if ever God sought against wicked rebels, mischievous traitors, bloody usurpers and unjust invaders, to defend the innocent, just and upright in his cause: then surely may we boldly and joyfully both say and sing, that God hath openly and in the sight of all the world done all these things for his anointed handmaid Elizabeth our Queen. So that she may with the Psalmist confess unto the Lord They have often times afflicted me from my youth, but they could not prevail against me: 
Psal. 129. ●● 124.  praised be the Lord which hath not given us as a pray unto their teeth. Our help is in the name of the Lord who hath made both heaven & earth. So let all thine enemies perish O Lord: but upon thy servant Elizabeth and upon her throne be peace for ever more: and let her and all that love thy name, be as the Sun when he riseth in his might, and say all way, The Lord be praised. But as for the Ministers and people desiring reformation in some things: they always carefully following the word of God, and delighting in the reading, preaching, and meditation of holy Scripture; have all their joy & comfort in that faith & religion, which her most Christian Majesty professeth, setteth forth & defendeth. And having liberty of conscience, freedom to worship God aright, & protection in well doing with health, wealth, peace, and pleasure of body and soul: they feel the pleasant, sweet and comfortable milk, with a most joyful refreshing of a tender noursemother, under the shadow of her most faithful and constant proceedings in the Gospel. If ever there were love between Prince and people, it is between us. For what Christian subject can not love a Christian Ruler? What godly child cannot love a godly mother? What afflicted soul can not love a sweet and faithful comforter? And what man being in misery loveth not him, that hath delivered him? She is our most Christian Prince; she is our godly mother; she is our sweet and faithful comforter, our deliverer; and under God our assured defence against all our enemies. Her joy is our life; her law our safety; her safety, our castle; her sword our shield; her peace, our wealth: her death (which God forbidden) our misery. Therefore we have counted ourselves happy to do any service to her Mai. either in our goods, or in our persons, or in spending our lives. We have willingly gone in her service into France, into the Low Countries and Ireland, and into the furthest Seas. We have written, disputed & adventured our lives in divers places to testify our unfeigned love, & faithful obedience unto her. And what is there, that we could not go under? if occasion be offered to do her any service, which godly Christians ought to do, to their dread Sovereign. If at any time the traitorous papists advance themselves, & dare presume to attempt their most wicked & ungodly desire & wishing: it shall (by God's grace) very well appear, that her M. hath many thousand Protestants, sufficiently able thorough God's help, to beat them down & to tame them: 
Our ministry hath brought forth many good subjects Witness▪ Anno. 88  whom it hath pleased God by our ministery to bring unto the knowledge of the truth. And this I am the bolder to affirm, because I saw in our country in Anno 88 such bands of honest men, so many, so well furnished so cheerful to fight for her M. and their Country, so resolute & valiant, so forward and unfearfull: that it rejoiced mine heart to think how fruitful our ministery had been, in these her golden days: & how happy & honourable her M. is, who hath by her godly & Christian government bread & brought forth, nourished & brought up, so many, so worthy, so godly Gentillmen and Yeomen; that of mere conscience and love, so willingly and resolutely could and would fight for her safety & preservation. So that if the Papists would regard no more but natural reason (though they did forget the mighty hand of God, which hath continually fought for us) they would quiet themselves: & be thankful for her majesties great clemency and patience toward them, & not once dare to broach such treacherous devices: seeing they are not able to stand before the mighty forces & resolute bands of her majesties most loving & faithful subjects, true & undoubted Christians: which rejoice in her present government, & desire that it may more and more be perfected after God's word, and prosper to God's glory. Alace then how should we fear, in whose hearts is fixed and grounded such perfect love, 
We can not fear her, whom we love perfect lie.  that casteth out all fear? We appeal unto the god of heaven, who seethe all secrets, and commend our doings, sayings & writings to the conscience of all good honest & wise hearted christians: that if there be a false heart in any of us, and not a faithful love and reverence to her Majesty, from the very bottom of our soul: that every such man or woman, should be made an ensample and a reproach, & a byeword, for the terror of all wicked hypocrites & unthankful miscreants. But we are not able to give sufficient thanks to our good God: who hath hitherto, so mercifully watched over us, that he hath not suffered any such wretchedness to seize upon us, or to prevail over us, to the dishonour of his Gospel, or just discredit of our ministry and godly cause. His name be glorified for ever, Amen.   

Cap. 9  
Wherein is plainly showed 1. That it is most profitable to the present state and government, and greatly for her majesties safety, to hear the petitions of the godly Ministers, and to tolerate them in their ministry. 2. That to hearken unto Papists and to tolerate them, is most exceeding dangerous and pernicious.  
A Minister being suspended for omitting a ceremony, made suit to a learned archdeacon, to speak for him to the Bishop of the diocese, that he might be released and tolerated: alleging for himself that their godly wisdom, (he hoped) would consider, that the thing in their opinion being but a trifle (although to him it were a grievous burden) they would not for it silence or displace a Minister of the Gospel; which might do greater good in the Church, than the observing of a trifling ceremony: but if I be (said he) a dishonest man, and live not as becometh a Minister of Christ, if I preach not sound doctrine, if I do not both in word and example, teach the people obedience to God and her Majesty, & maintain all peace and quietness in the place where I have: then I crave no favour. It was answered by the same learned Archdeacon, you may be bonus vir, but not bonus civis, that is, a good man, but not a good cietizen. It was replied again by the Minister, that if he could not prove he were a good Cietizen, them he was not to open his mouth in his own cause, therefore he said he would refer the matter to that issue. And thus he pleaded for himself. Some laws & statutes of the city, are such as concern the state, 
All statutes not a like necessary.  safety & benefit of the common wealth, and preserve the peace & welfare thereof: who so ever breaketh such laws and will not be reform, may be said to be an evil Citizen; because of the hurt which cometh to the city by his deed. But there are some things which are enacted in a city for the profit or pleasure of some private men, and some things which are but dependences, as for ornament or outward show: which being taken away or broken, the common wealth receiveth no damage: as if we should make an act touching caps, or for preserving of pheasants or partridges. If a man do observe the former order of laws, which concern the safety and good of the common wealth, & break the latter, shall he by & by, be an evil cietizen? then verily there be few Archdeacon's or bishops, which can be reputed good cietizens; who admit unpreaching Ministers into orders and cures; when as their ordination is that they should preach. If every one, that breaketh a penal statute; should by & by, be a rebel, and an evil subject, than I pray you, whom would not the statute for fish and the statutes for apparel, convince to be wicked subjects and rebels to her Majesty. And divers other statutes there be, as the act for artillery & matters of great importance, that might touch men of good place, if they were pressed upon as we Ministers be: yet they are not at all reputed for evil subjects. What should be the reason then, that seeing we break not the law in any point domegable, either to the Church or common wealth, we should be so heinously prosecuted and impeached, 
we break the law in no point hurtful to Church or common wealth.  as rebels and troublers of the state, more than other men? What good can the surplice, the cross in baptism, the reading of erroneous books, the giving of symbolical signification to Matrimony or confirmation, or any such like, do to the Church or common wealth? or what harm if they were taken away? surely none at all; But clean contrary. For the nearer we approach in our actions, to the rule of holy Scripture, the more we please God: & the further we depart from evil or the appearance of evil, the more blessed is our estate under the promised, & assured favour & grace of almighty God. Therefore for as much as we break the law, only in that which can do no good, but hurt to the Church or common wealth, if we do them: which if they were altogether taken away, would be more acceptable to God, and so more likely of a further increase of God's mercies (for being contrariant to God's word, they must needs offend God, & hinder many good things from us) we can not be rightly deemed evil citizens for not doing of them. And seeing it is apparent that these things are an offence (& that justly) to many of her Ma. good, 
To discourage wise & faithful subjects, dangerous, & therefore good to take away the offence.  wise and faithful subjects; and that it is very hurtful, to discontent & discourage the good and godly citizens: and that in long experience these things have been a great block of stumbling & matter of offence, how much would it be beneficial to the whole state, if they were removed, and Gods faithful servants, set at liberty from them? For we have had sufficient proof from the first shining & appearing of the Gospel in King Edward's days in this land; Queen Mary's days in Frankford: & now in her M. reign these 43. years, that the offence of these things by tract of time can not be blotted out: & that thereby many a worthy preacher, hath been imprisoned, silensed & deprived, to the great dishonour of almighty God, (whose servants they were) and to the great damage of the Church and common wealth; which in this great scarcity of good and learned Ministers, did much want their service: & therefore it must needs follow, that it would have been great benefit both to the Church & common wealth if their petitions had been hard and a remedy provided, that such necessary service had not been withholden & kept back by these unnecessary ceremonies.  

Many benefits by the godly Ministers.  Moreover, beside that, it can not but offend God, to see his holy servants so lightly regarded, and that every beggarly trifle of man's devise, should be preferred before his holy commandments. Experience showeth, that neither learning nor religion is of such estimation, as otherwise doubtless it would have been, if these occasions of evil had not been maintained. Also it is well known, that where such Ministers have or do dwell, how many thousands of people, have been instructed and made very faithful subjects in their hearts and conscience: what might this have wrought, if by the troubles about ceremonies, such fruitful teachers had not been removed, discouraged & disgraced. Doubtless, doubtless; there could not possibly have been so great increase of Papists nor any show of that bravery, which now they are grown unto: if the happy course of diligent preaching and teaching, had not been greatly stopped by troubling of these men. For this I can avow, that no Papist, Atheist, or wicked man, hath any joy, to live where there is a good teacher: but that either they are brought home by repentance, & become notable Christians, or else they shift from such places as men with soar eyes do fly the light of the bright shining sun. For if in every parish there were a faithful preacher, teaching both publicly the true justifying faith of Christ, & repentance towards God: and also did ever and anon make plain demonstration of the Queen's majesties lawful authority, and of the Pope's most wicked and abominable usurpation, without all question, the chiefest enemies to our peace, and to her majesties safety, would be so diminished, dispersed & put down, that we could not hear of so many practices and wicked treacheries as we do: and in every corner the people would cry out upon them, 
Ministers hated for doing good.  bewray them, and scorn them. And this is the cause that the Papists & Popish abetoures, do make so many grievous accusations against us, and procure so many troublers; & all under colour of favouring the Queen's proceedings ( they hate) that so the faith of Christ being but little hard of, and her majesties supremacy but little spoken of: both the glory of Christ, and our Queen's honour might be forgotten: and the devil and Antichrist, steal into the hearts of her M. poor seduced people. I would it were considered, how little her majesties authority and the justification of Christ, by a great many hath been taught these 17. or 18. years. Therefore by just & plain experience I may boldly say, that great benefit to the common wealth, & many good things for her majesties safety, would come to pass by favour showed unto these godly teachers, & faithful Ministere of jesus Christ. But because peradventure some will say, that herein I proudly praise ourselves & like pharisees despise others; I do here humbly desire that all men would but indifferently way; What hath been our doings, and the labours of our ministry and the fruit of the same: and (esteeming us as basely as they can) do only set before their eyes God's glory, the good of this Realm, and her Ma. happiness: 
Diligent preaching, cause of very great good.  let them but consider, that where there is diligent preaching, how wise, how honest, how just the people be; how dutiful to her Majesty, & ready to all services, & how loving among themselves: then shall he easily conclude, that if these ceremonies & subscription were abolished, or the Ministers not tied to them nor troubled for them: what increase there woule be of all faithful labourers; how all godliness and virtue would flourish among us: & lastly, how happy, how quiet, how free from all danger, the estate would be.  
2. Leaving this therefore to the conscience of all honest men & good subjects, who love God & our most gracious Queen: I will now enter to speak a little of the great mischiefs and manifold evils, which come by toleration or favour showed to the Papists. These evils come under two heads, either such as God afflicteth for bearing with or favouring such people: 
God will punish favourers of Papists.  or such as they themselves do bring always with them. In the first kind we are to consider, whether the religion of Popery, be within the compass of those things which God hateth. I find in Israel two kinds of idolatry: one in Ahabs' time, the worshppping of Baal. 
1. King. 18.23.  Which beateth against the first commandment, which saith: thou shalt have no other Gods but me. Another brought in by Hieroboam the Son of Nebat, 
1. King. 123  wherefore he is said to make Israel to sin, this was the making of images to worship God by, as the two calves in Dan and bethel, 
28  and this beateth against the second commandment, which saith: thou shalt not make to thyself any graven images. Of the former kind I would willingly free the Papists if they would not honour the Pope as God; to bind where God openeth, & to open where God shooteth, 
The Papista most gross idolaters.  giving power to forgive sins & to give dispensation contrary to God's word, dwelling in their hearts as if he were God: if they did not worship the Sacrament as very God; and make the image of the Trinity, turning the glory of the incorruptible God into the image of a corruptible man: & if they did not ascribe to the Virgin Marie, to Peter & Paul that which is proper to God alone. But the latter kind is without out all expectation one and the same with the Papists, for they have images to worship God by; even as hieroboam's calves, 
Exoe 32.  and as the children of Israel in the Wilderness. Now if it be the voice of God which saith: Confounded be all they that serve graven images, 
Psal. 97.7.  and that glory in idols: and again: I am the Lord this is my name, my glory will I not give to another, neither my praise to graven images. 
Esai. 42.8.  And if he have commanded to put to death, every man that enticeth to idolatry, and to spare neither brother, 
Deut. 13.  Son, daughter, wife, nor the dearest friend: and if any city be found guilty of this crime to put all the inhabitants to the sword, with their cattle, & utterly to raze the same, and to make it in an heap for ever. If God set such a mark upon Hieroboam, that he did not only utterly root out his seed; but also made his name a reproach to all generations, as the author of Israel's sin. If the children of Israel, after they fell into this great sin of worshipping images, did never prosper, or be without civil or foreign wars, till they were utterly made desolate: and if all the greatest plagues that ever judah had, came principally by this sin: then may wise men quickly judge, how good it will be for England to tolerate Papists & Popery: which hath not only this most grievous trespass, but also innumerable more of most horrible blasphemies (most intolerable) both against God and against his Christ, and also derogatory to his holy spirit and testament. And this is so well known, to all the Queen's Christian subjects, and especially to the learned sort and holy Ministers of the Gospel, that I need not to dispute further of it. But if we look upon that which they bring with them: what is it? 
Papists bring most horrible evils.  Even the direct contradictory learning unto truth; overthrowing all the religion, faith and order of God's worship; & doth abandon her majesties royalty & supreme dignity: and such as will quickly bring low the very state of the common wealth and civil power, & (as Master Travers hath very faithfully and plainly declared) all their religion, 
Answ. to the supplication to the Lords of the couns.  in their several branches, is every way an enemy, and a means to turn up side down, the whole state of the Queen's Majesties most happy government.  
Moreover it will bring great occasion of civil war and bloodshed (a thing which her M. always abhorred) which being once kindled & inflamed: it will trouble the wisest men in this Realm to quench suddenly or hastily. For it is well known, that there is an inveterate hatred between these two religions, and the opposition is impossible to be reconciled. How these two may dwell together in peace, let them judge that dare put an adder into their bosoms, and pull not out the sting, or that will place foxes among the tender vines, or wolves among sheep. If you bid me cast mine eyes upon France and the low Countries, 
Miserable experience in France.  I answer: that miserable experience showeth in France, sufficient to terrify us from this counsel. How many thousands have perished by the sword, & by all kind of beastly butchery, before they could have any quiet, it would make a man's heart to bleed to read or to think. And if the very we arines of civil war, & spilling of man's blood, and the fear of rooting out their nation, and the special providence of God, for the case of his Church, had not wrought contrary to reason and the nature of things, it could not have so fallen out. And how long it will hold, no man can promise. But if God have constrained the idolater to tolerate his Gospel: shall that be a precedent to the worshipper of God, to wink at idolatry, contrary to his express commandment. In the low Countries at the very first, divers cieties for their safety (as namely Antwerp,) 
Hist. Belgic. A.E. Meteran, lib. 10.1581.  were forced to banish the Popish Priests, and to suspend the Mass, and there only to wink at it where they could not master it. And being their quarrel of their privileges and liberties, and thereby many Papists joining in the quarrel with them, they could not wade so far as otherwise they would, till God by the preaching hath brought them to be of one religion and settled: as I have very credible report, that all places under the States are at this time of one professed religion: But now our state in England hath continued in one religion (God be therefore highly praised) full three & forty years. 
Our state hath been long settled in one religion.  It would make a shrewd breach to tolerate a thing after so long time: when so many thousands be grown up to be men of years, nourished in all their life long in one religion: it will be dainty for them, to see the glory of God dishonoured daily before their eyes. Yea I verily think that many rude and idle fellows, which never feared God, or cared for religion, will be greedy to see such a new thing, and finding it to be such apretie pageant, fit for reasonable men to laugh and to make a game of, they will doubtless be playing with them: and these zealous and superstitious idolaters can abide no disgrace, to their holy misshapen fooleries: And what will follow, every simple man may easily guess. But imagine it were possible for men because of quietness to wink at it a while. Mark then what must needs be the fruit and effect thereof: Namely that the Seminary and secular Priests, 
The fruit of tolerating popery.  with their feigned enemies the jesuits (being quickly reconciled) attending busily upon their harvest, will speedily sound out the depth of their strength, augment it and combine it most surely. And when they have fitted their longed preparation, and safely contrived their sacred conjuration: they will eftsoons open the port to their roaring bull, and on a sudden surprise both Prince and people, and turn all up side down. And then tell me (by the example of the Guises in France, taking into their power the Queen Mother and her son,) what may be our hope, or rather how many unfpeakeable evils & calamities, are like to swallow up the peace, wealth & joy of our land: which by & with the Gospel, we have thus many years enjoyed, under her Ma. most happy and godly present government. But now perhaps (as they say) they have learned by long experience, to reverence her Majesty: and that it is not their way by treason and rebellion, by murder & invasion, now they will be loving, peaceable & faithful, if they be tolerated. Surely, 
No trust in Papists.  surely who seethe not? that if having so many laws against them, they have laboured so diligently to set up the Pope's kingdom: much more will they do it if they have liberty: and if when all places watch over them, they dare venture as they have done; much more will they presume when they have opportunity. Did King Henry the eight (of noble memory) escape without manifold traitors, though he maintained only Popery, when he did put down no more but the Pope's primacy? and did any bridle themselves, but only because they found themselves not able to make their party good. Think you, that they, who have persecuted her royal person, 
Act. & mon. pag. 1056. & 1982. The Papists enemies to her Majesty from her cradle.  from her cradle, seeking in her father's time to disinherit her; and in her sister's days, not only imprisoned her, and tossed her to and fro, but also laboured not a little to take away her life: and ever since she came to the Crown, have never ceased one way or other, & so many ways as possible could be devised, and by all kinds and states of people, have sought to deprive her M. of her royal Crown and righteous Sceptre: and have gone about, with all malicious & monstrous imputations, in divers sorts to bring her to utter hatred and contempt among all nations and countries: if now they seem to offer fair words and glorious promises; if now they seem to fall out, and one part offer themselves as friends to the state, and enemies each to other: think you (I say) that these be not Crocodili lachryma, flase alarms, and as thieves sometime do fight one with another, till they may enclose the true man and take his purse. If an enemy after he hath followed all hostile manner he can: labour by fair means to enter into friendly terms that, he might have more easily access, where before he could not, doth ever any story show, that they are faithful whom mere necessity constraineth to run unto flattery? By such means was the building of the Temple hindered in the time of Zerubbabell, 
Esra. 4. Neh. 4. and. 6  & such was the friendliness of Sanballat and Geshem unto that worthy Prince Nehemiah. Such was the Pope's Legates practise at Auenion, when the French King had fought in vain against it, 
Math. Paris, in the life of Hen 3. pag. 447.  the plague and famine consumed his host, yea & his life, so that there was no hope by force to get it; then they pretended a parley of peace, and at length by swearing that he drew out the siege, for no cause but that he might seek the salvation of their souls: when the citizens trusting his promise, upon condition, 
The popish fidelitier.  that he should come in all one with his Clergy, and not give their Town to the French, opened the gates to let him in and his Prelates: he so came in that at his very heels the French soldiers rushed in, and contemning their oath, took the citizens, bound them with bonds, spoiled the city, slew many, and obtaining a subtle victory, they broke down the Towers and walls, 
Cron. Carion. lib. 4. in the life of Hen 4. Albert Krants Saxon. lib. 5. cap. 7.  & the city was committed to the keeping of the French. The like packing they used against the Emperor Henry the 4. who having displeased the Pope for bestowing of bishoprics in his own kingdom, being cited came to Rome; and while there he humbled himself in his appointed penance, prostrating himself at the doors and entry of the Temple; at home, by the conspiracy of the Pope and Saxons, they raised up another Emperor in his stead Rodolphus Duke of Suevia: & when this would not prevail, they never cease prosecuting of him, till they had made his own son to deprive him of all Imperial dignity. In which kind of doubling, that the Papists are no changelings, it doth in these very flatterers at this time appear very plainly. 
In the 8. Gen. quodlib. Arti. 8.  For in answering whether it be expedient in these days to excommunicate Kings, and whether it be a godly act of those which persuaded Pope Pius Bulls: 
Trust the papist so long as he is fast bound.  the sum of their answer is only this: that because they have felt the smart, therefore it is inconvenient in these ungodly and unfortunate days: which I take it can not have any but a treasonable meaning: namely, that if they had Papists enough at command, (as they had against King john) & that they could make their party good, and God would suffer them: the Queen should know that we Papists were as honest as jesuits; that is to say, they flatter for necessity, but if there were power in their hand, we shall all see, whom they took for their Prince. And therefore William Watson writing these godly appeals of peace, 
Quodlib. pag. 342.343.  wisheth himself burnt, heart, head, hands and all, if in his swiftest thought or word falling out of his lips, or letter of his pen, he should in all his glozing books, prejudice Saint Peter's chair, the sea Apostolic, etc. By which & many other things, in their Popish Seminarian libels and traitorous factions, it is to be seen as clear as the noon day; that their is no trust to their words, and that the comparison made between them and our godly Ministers (being the Queen's most loyal and obedient subjects) is if two contrary nations, as far disagreeing in nature and qualities, as light unto darkness, and truth unto falsehood. For we the godly Ministers, are tied in doctirne and conscience to all subjection and obedience, even to evil Magistrates, how much more are we to be faithful to our religious, 
The Papists profess falsehood for advantage.  godly and Christian Queen Elizabeth. But they (the false hearted Papists) have a Nonobstante, that although there be safe conduit made by an Emperor, it must not stand, if they mislike it: they have a maxim of the Devils own forging: Promise is not to be kept with heretics. They have a Satanizing Pope, who can dispense, and discharge them at all times, of all promises, oaths, allegiance and duties what so ever, that they might trust them, which love their own destruction. The smart of whose falsehood divers noble Emperors, Kings & States being Papists, have many times felt, & that for smaller matters than they have against our Queen: and think we that they willbe more favourable unto her, (who hath by many degrees exasperated them much more) for the spoil of whose life they have laboured very eager, they have fought against God, they have toiled themselves many years, devised and contrived many a plot, spent very much cost and spilled exceeding much blood. hearken what God saith of them & to them: Can the black More change his skin, 
Higher 13.23.  or the Leopard his spots; then may ye also do good, which are accustomed to do evil? And Solomon saith: 
Prou. 26.24.  He that hateth will counterfeit with his lips, but in his heart he layeth up deceit, though he speak favour ably, believe him not. If these men may be equalized in honesty and trust, to our godly and approved Ministers; I know not any fable so foolish, any lie so notorious, any falsehood so manifest; but that it may be esteemed, true, just and full of equity and justice.   

Cap. 10.  
Wherein is demonstrated, 1. That the unpreaching ministry, non-residency, and Subscription, are troublers of the state. 2. They are breeders of Atheists and Papists, and so overthrowers of the whole land, if there be not remedy in time 3. At which the Atheists laugh to their own confusion.  
NOw could I wish that I had the wisdom of Nathan when he was sent of God, 
2. Sam. 11.  to admonish David: or that I had that power in my words, which the Angel had, who spoke unto the children of Israel in Bochim: 
judg. 2.2.  or that my speech might be found worthy of that authority which Esaie had with Ezekiah when he told him, 
Esai. 39.8.  that all in his house etc. should be carried to Babel. Or at the least that they would be taken in good part, 
1. Sam. 3.18.  as that of the child Samuel: when he told a most heavy doom upon Elie the priest. Which I speak not, because I distrust the truth of that I am presently to utter: or that I feared the fatherly wisdom & godly charity, and sincere conscience of the reverend Fathers of our Church: but that the common adversary and enemy to all goodness, in the depth of his policy, can suggest many plausible things, to deceive godly and wise men: And suborn transformed Apostles to bear down the truth. As he did suggest against Athanasius (for his constancy against Arianisme) that he cut of a man's hand, and used Magic: 
Socrat. scho● lib. 1. cap. 27.28.29.35,  and when that was disclosed they inform the Emperor that Athanasius threatened he would cause that no corn should be conveyed from Alexandria (as they used) to Constantinople; and named four bishops to have hard him. And so that good Emperor being abused, exiled that worthy Bishop, and sent him into France. And that good and godly King David, was so greatly deceived and misled by the false information of wicked Ziba, that he condemned innocent Mephibosheth. 
2. Sam. 16. Cap. 19.24.  And surely who is able to stand before envy? But I rest upon God alone, who knoweth the counsel of mine heart: and he can make the men of my strife to see & accept my good meaning & honest purpose. Before him therefore I protest, as before the righteous judge of all flesh, which without respect of person rewardeth every man according to his works: that if I were not thoroughly persuaded, that he was the author, mover and helper of me in this book: & that it is behoveful, for all the reverend Fathers and Ministers of this land, and for all faithful Protestants, to be admonished of these things; and that the wise & godly taking, using, & applying thereof (which I hope I shall find at their hands) may be for the good of her Majesty and the State: I would never have adventured in this sort to meddle, or to set forth one word at this time in this cause. For how foolish were I to procure myself trouble, without a warrant from God and his word: and having quietly enjoyed my place ever since the forlorn year of subscription (except that I was at two times suspended some two year) in peace and quietness: under the wise and fatherly oversight of the most reverend Father our Diocesan of Cauntorburie, not having subscribed in any sort, neither used all the ceremonies so precisely as peradventure some other do. If the love of the whole Church, the necessity and goodness of the cause, the glory of God and the good of the whole land; did not in me way down all reasoning and disputes; I could easily forecast 500 cautions, which would mightily draw me back and make me afeard of such an enterprise; which protestation I make choice of, rather in this place, because! doubt this chapter will not be altogether defensive (as I suppose the rest be) but rather offensive & displeasing: but I will frame myself as near as I can, to give the lest cause; that any man should take occasion. I will meddle with no man's person, only I propound such reason for the reforming of these things, as I hope shall become a Minister of Christ.  
1. These three things; The unpreaching ministry; the absence of the Pastor from his flock: and subscription; I take to be sin in the sight of God: and if that be true, than they may rightly be called troublers of the state: because it is written: 
Hier. 5.25. Esai. 50.2.1. King. 18.  that, Sin hindereth good things from God's people, and iniquity maketh a separation between God & them. And to forsake the commandment of the Lord, is the cause of trouble to God's Church. 
The unpreaching ministry, sin.  Let us first examine the unpreaching Minister, whether it be not sin. God's commandment is: that every Minister should be apt to teach, no novice in knowledge; 
1. Tim. 3.2.6.  one that holdeth fast the faithful word according to doctrine, that he also may be able to exhort with wholesome doctrine, 
Tit, 1.9.  & improve them that say against it. If then the breach of God's commandment be sin (as Saint john saith.) Seeing our ministry which doth not & can not preach, 
●. joh. 3.4.  is contrary to this commandment, it must needs follow, that the standing thereof in our Church, is sin; & so a troubler of the state. That which causeth the people to perish, is sin; but the unpreaching ministry causeth the people to perish, therefore it is sin. This argument is testified by many witnesses. First Solomon saith: Where there is no vision, 
Prou. 29.18.  the people decay. And Christ addeth further: If the blind lead the blind, they shall both fall into the ditch. And Oseah the Prophet applieth the same to every unpreaching Minister saying: 
Mat. 15.14.  My people are destroyed for lack of knowledge: 
Oseah. 4.6.  because thou hast refused knowledge, I will also refuse thee; that thou shalt be no Priest to me: and seeing thou hast forgotten the law of thy God, I will also forget thy children. 
Look the book of orders in the ordaining of Priests.  If the unpreaching ministry be no sin, why are they ordained to preach the word of God; why are they made to promise to give faithful diligence; to minister the doctrine & Sacraments and the discipline of Christ, as the Lord hath commanded, and to use both public and private monitions and exhortations? And why are they at that time exhorted, in the name of our Lord jesus Christ, to have in remembrance, to how high a dignity, and to how chargeable an office they be called, that is to say to be the messengers, the watchmen the Pastors and stewards of the Lord to teach, to premonish, to feed & provide for the lords family, etc. And why is it there also said unto them:  that you can not by any other means compass so weighty a work, pertaining to the salvation of man, but with doctrine and exhortation, taken out of holy Scripture, and with a life agreeable to the same, ye perceive how studious you ought to be in reading & learning the holy Scriptures, etc. And why are we taught in the book of common prayer, to pray, that all Bishops, Pastors and Curates, should set forth God's true and lively word, and rightly and duly administer the holy Sacraments: if an unpreaching ministry were no sin; The conscience hereof no doubt caused that reverend Father M. D. Fulke to write, that he would not excuse any unsufficient Minister nor their ordainers: 
Overthrow of Stapletons' fort. cap 8. pag 113. Defence, of trans. of Engl. lib. cap. 15, pa. 401.  And that he which is void of gifts, is ordained unworthily and with great sin, both of him that ordaineth, and of him that is ordained. Now if these things be true let wise men consider, what danger it is to suffer or maintain a known sin forty three year in the Church of Christ: and so, whether this be not a just cause of the troubles of the state, by the righteous judgements of God.  
In the next place let us look upon the learned non-resident, 
Nonresidence sin.  & examine whether the absence of the Pastor from his flock and negligence (as it is used among us) be not sin. For a man may be called by the Church as Epaphroditus was, to some special work for a time, 
Philip. 2.25.  for the common good of the whole. But our question is whether a man may lie in a cathedral Church or in the University, or dwell in some town like a Gentleman, and join benefice to benefice, and living to living, passing his time in wealth and pleasure and his flock 20.30.40. or 100 miles of, more or less, coming very rarely or seldom amongst them. Hear I will not dispute, but only I humbly beseech, and adjure all those my reverend and learned brethren, by the name of our Lord jesus Christ, and by the great & fearful day of his coming, (when all dispensation of men shall be void, and we shall give a strait accounts of all our works, which we have done in our bodies) that (how so ever I am a very mean and simple man, not worthy to carry your books) you would look into your own consciences, and see how you can answer to God: where he saith, 
Ezech. 34.2.  We be unto the shepherds of Israel that feed themselves, should not the shepherds feed the flocks? etc. Take heed unto yourselves and to all the flock, whereof the holy Ghost hath made you overseers, 
Act. 20.28.  to feed the Church of God which he hath purchased with his own blood. I charge thee before God and the Lord jesus Christ, 
2. Tim. 4.1.  which shall judge the quick and dead at his appearing & in his kingdom: preach the word, be instant, in season and out of season, improve, rebuke, exhort, with all long suffering and doctrine. Feed the flock of God which dependeth upon you, 
1. Pet, 5. ●.  caring for it, not by constraint, but willingly, not for filthy lucre, but of a ready mind. Now if you, my brethren, live from your charge, and seldom see the same, and enrich yourselves with the Church livings: can you answer God, that you feed not yourselves but the flock, & that you have a ready mind to feed the flock and not desirous of filthy lucre? Can you say in God's sight that you are instant, in season and out of season, in teaching & preaching the word, by improving, rebuking, exhorting, and that you care & take heed to all the flock of God, over which you are overseers, and which dependeth upon you; when you so seldom see them, & so rarely teach them? If these Scriptures do prove a dispensation to be committed unto you, and a necessity laid upon, to feed those people which you have undertaken for your flock: consider whether you come not under that woe: which saith, Woebec unto me, if I preach not the Gospel: 
1. Cor. 9 ●.  And whether that be not a general judgement reaching even unto you, which the Prophet denounceth: Cursed be he which doth the work of the Lord negligently. 
Hier. 48.10.  And say unto your souls, whether you can avow unto God, that you, Study to show yourselves approved unto God, workmen that needeth not to be ashamed. 
2. Tim. 12.15.  Consider also how the example of S. Paul may try your conscience; who admonisheth the Elders of Ephesus to watch over their flocks, 
Act. 20.31.271 20.  remembering that for three years space, he ceased, not to warn every one, both night and day, with tears, & that he kept nothing back that was profitable but showed them all the counsel of God, and taught them not only openly, but thorough every house. Weigh with yourselves whether this pertaineth not to you, & remember the great instance of Christ unto Peter, three times saying, If he loved him, he should feed his sheep. Add hereunto your promise made unto your ordination, 
joh. 21. ●5.  and that your authority is given you by these words: Take thou authority to preach in this Congregation. Your presentation, institution, & induction tie you to one certain Congregation, and that Congregation payeth you tithes, because you are their Pastor to feed them with doctrine: & therefore you are called Rector or Vicarius of such a Parish. Last of all think with yourselves, whether it be aiest or a true saying of the reverend Fathers: Absentia Pastoris à Dominico grege, 
Canon. Residen. Anno. 1571.  & secura illa negligentia, quam videmus in multis, & distitutio ministerij est res & inse foeda & odiosa invulgus, & perniciosa Ecclesiae Dei. Where they affirm, Non residency to be an unhonest thing in itself, odious to the people, and pernicious to the Church of God. If you can not answer these things, with a good conscience in the fight of God (as I verily think you can not) then weigh with yourselves whether your sins be not great: and then being obstinately and with an high hand maintained, whether you do not cause the wrath of God against us. And so nonresidence is a troubler of the state,  
Concerning subscription: I will endeavour to be somewhat brief, forreverence to their Fatherhoodes, 
Subscription is sin.  which (I am persuaded) would not so vehemently urge it upon us, if they thought it to be sin. I will therefore show only some two or three arguments for this purpose. And I humbly pray them and all men, to weigh my reasons with patience, equity and truth, and show me no favour, but as the honesty of my cause deserveth. First therefore I say: Every action, which maketh a man a false witness of God, is sin. 
1. Cor. 15.15.  For if to bear false witness against a man be sin, 
job. 13.7.8. 1. joh. 3.9. Hier. 23.  as precept. 9 much more to report untruths concerning God. For God is greater than man. And he hath said: that he will be against th●se Prophets, which speak unto his people out of their own heart, that which he commanded not. But subscription causeth a man to testify of God that he hath done that, which he never did. As namely, in the book of common pr●yer, That by the Baptism of his well-beloved son God did sanctify the flood jordane and all other waters, 
In the first prayer of Baptism.  to the mystical washing away of sin. And that, Imposition of hands, (in confirmation of children,) is a sign of the favour and gracious goodness of God toward them. And that: 
In the last prayer in confirmation. In the last prayer save one in matrimony.  God hath consecrated the state of Matrimony to such an excellent mystery, that in it is signified and represented the spiritual marriage & untie between Christ and his Church. Now these three testimonies concerning God, are not to be found in his holy word: therefore if we should subscribe unto them, we should be false witnesses of God. Again: Every action by which a man doth approve and allow such a speech, which no man hath authority to speak, and such affirmations as he doth not know, or such promises as thou canst not perform, or regardest not, every such action is sin, for we must keep the commandments of the Lord, 
Deut. 4.2. 1. Pet. 4.11.  without adding or diminishing: and Peter biddeth them which speak in the Church to speak the words of God, and therefore Paul avoucheth the authority of his sayings, affirming, that the things he wrote, 
1. Cor, 14.37.  were the commandments of the Lord. And the wise Preacher chargeth us in the case of speaking & promising: saying, Suffer not thy mouth to make thy flesh to sin. 
Eccle: 5.5.  And they are reproved by God's spirit, 
Colos, 2.18.  which advance themselves in those things which they have not seen. But by subscription we allow such speech etc. For in the book of orders the Bishop, without any authority from God doth say to the Priest, receive the holy Ghost. And the book of common prayer the Godfathers and Godmothers do say & affirm in the child's name that he believeth all the articles of the Christian faith, and they know not that the child doth so believe: & they do there also promise, that the child shall forsake the Devil & all his works and constantly believe Gods holy word, etc. Which promise they can not perform. And the unpreaching Minister doth promise in their ordination, to preach and administer discipline: which promise they can not and regard not to do; and the non-resident doth promise to preach to this congregation, which he never looketh after, but preacheth where he seethe good. Therefore seeing that these things are so apparently to be allowed by subscription, it must needs be sin.  
Moreover every action, which maketh the Minister of God in one and the same particular thing to say: 
2. Cor, 1.17. Math. 5.37.  Yea & nay. So that his yea is not yea only, or his nay, nay: but his yea is nay: and his nay yea. Doubtless every such action is sin. For we are commanded To speak the truth, 
Zach. 8.16.  every man to his neighbour. Which we can not do, if we say, I and no, in one and the same particular. Therefore Saint Paul acknowledgeth himself an offender, if he should so do; where he sayeth. 
Gal. 2.18. Artic. 6. de divinisscrip▪ in the rubric showing how the text of holy scripture should be red, Artic. 19  If I build again the things I have destroyed: I make myself a trespasser. So by our subscription, we build in the book of articles; that the canonical books of the old and new testament, are to be named the holy Scripture. And we destroy it again in the book of common prayer, calling the Apocrypha holy Scripture. In the said book of articles we build, That the visible church of Christ, is a company of faithful people, among whom the pure word of God is preached. Then in the book of common prayer, we destroy that again. Because we preach (if some say truly that reading is preaching) some chapters which contain untruths and absurdities, as is before showed. Again in the same book of articles we build, 
Cap. 2. Artic. 2  that the Sacraments of the Lords Supper and Baptism, are certain sure testimonies and effectual signs of grace and of the good will of God: and we exclude confirmation & Matrimony, and all other things from having any such nature. But in the book of common prayer we destroy the same again. When we give such symbolical signification to the cross in Baptism, and affirm that by imposition of hands and prayer, men may have strength and defence against all temptation to sin: & that, 
In the rubric before confir. In the exhortation before matrimony.  Matrimony signifieth unto us, the mystical union that is betwixt Christ and his Church. In the book of orders, we build that a Priest should preach, and he is there exhorted, ordained and made to promise so to do. But in the book of common prayer this is destroyed, for there is provided exhortations, sentences of Scripture and homilies to be red upon all occasions: so that he need not preach except he could or would. Therefore I can not see, but that this subscription, as it is urged by the reverend Fathers in the two last articles, is sin, and a great offence to God. For which cause I quake and tremble as oft as I think upon it, that so many worthy Pastors as are in our Church, can not enter to serve in God's house, but by doing so fearful a sin. Most humbly entreating the reverend Fathers of our Church, to consider wisely and in the fear of God, what evil they bring upon this land and the Church. If they have not compassion upon their brethren, but suffer the holy ones of God, which come near unto him, so greatly to sin. Now whether this be not one of the troublers of the state, & a great offence to God, to provoke him, to power down his plagues upon us, I refer it to the conscience of all men; which can & do look into this cause with a single eye.  
Now these three troublers of the state, 
A ring of three enemies to the state.  are like a band of men, cast into a ring. The first making way for the second; the second supplying the first, and the last, supporting them both. For the unpreaching ministry giveth occasion, that the learned men should have the greater promotions and preferment, that they might preach, here and there as they see cause, where there is need, and the non-resident is willing or driven to have such an unpreaching Minister under him, that he may live as he list: Subscription warranteth them both because they are conformable to the law and order. The unpreaching Minister giveth honour to the non-resident calling him a good gentleman & a learned divine; and the non-resident doth give credit to the other, saying, he is a very honest quiet man, living orderly with his neighbours. And subscription doth ratify their sayings by keeping out, many painful and learned men, which preach against them both. The unpreaching Minister rejoiceth because the learned non-resident, accounts of him as worthy of the holy ministry, though he be simple & have no learning: the non-resident is made the more worshipful; when he can have such to serve him, & crouch unto him: and subscription making all other men disobedient and troublers of the state and such, as the Church hath need of (which if they could come in without subscription, would be diligent to feed God's flock) doth comfort them both, as honest men, orderly and peaceably, and lovers of the state, while these three do take hands & are linked one with in another, they are a threefold cord which can not be broken: And having alway a fair shining reflex one upon the other, their eyes are dazzled that they see no further and so they do not perceive that, they measure themselves with themselves, 
2. Cor. 10.12.81.  and compare themselves with themselves. And that: He which praiseth himself is not allowed, but he whom the Lord praiseth.  
The string which holdeth up the unpreaching ministry is; 
The string whereon the unpreaching minister doth hang.  that he is persuaded, that God requireth of him no more than he is able: and he thinketh the reverend Fathers would not suffer him, if this standing were sin. And therefore it is now come to this pass, that if some men find fault with their course, they are said to bring the ministry into contempt, which ought not to be suffered, So is the poor man bolstered in his sin, and the Church is damnified for lack of a good teacher. To whom in the fear of God & love I have to his soul, I answer thus. First that he is to consider, whether God alloweth any man to enter into the ministry, that is unable to preach which if it be not to be found (as verily it can not be, as I have showed before) then is it sin for him to enter in, and it is the heaping up of sin to continue (for living sake) in that calling. God hath joined the preaching of the word and the administation of the sacraments in one office, Math. 18.19. & he that giveth himself to the prayers, giveth himself to the ministration of the word, Act. 6.4. consider then, O thou unpreaching Minister, if man can put asunder that which God hath joined. God saith not, that he which doth what he can, shall live by the Gospel; but that he which preacheth the Gospel, should live by the Gospel: 
1. Cor. 9  even as he which feedeth the flock should eat of the milk of the flock: and he telleth thee, that the priests lips should preserve knowledge, 
Malach. 2. ●.  and they should seek the law at his mouth. Be not deceived, God is not mocked. It willbe terrible one day to hear Christ say: How camest thou he are? Give accounts of thy stewardshipp.  
But at the non-resident, I marvel much more: 
Reply to Hard. Au●s. to the reader.  (for alas as the reverend Father Master B. jewel saith: This is the misery of the simple, for neither are they able to teach themselves, neither have they wherewith, to discern their teachers: there was never, neither error so horrible, but the simple have received it, no poison so deadly, but then simple have drunken it,) because all excuse is taken away from the learned divine if he do not his office and duty: as it is written, He that knoweth how to do well and doth it not, 
jacob. 4.17.  to him it is sin. This sin of non-residency, hath three goodly undersetters, which are also broad figge-leaves to cover the nakedness of these learned men. Which because I find many to be much comforted withal, and as it were upholden in their sin, I will a little try their power: First they call and account their livings, rewards of learning. 
Three fig leaves cover the learned non resident.  secondly it is in the Queen's power and of the State, to order and dispose the livings of the Church, as they think good. thirdly: so they preach, they are not to be charged, although they preach not in their own Parish. For the first, I would desire them to remember, how they be rewards of learning: namely either, because men have learning; 
1. Rewards of learning.  or because they use their learning, to the service of the Church, or common wealth. There be rewards for Captains and soldiers, for Lawyers, judges, and Recorders: But it is given to such as may go, whether they will, & not execute the charge and service, for which they have such rewards? Even so I must needs highly commend her Majesty and the state, for the good and laudable provision, which is for the ministry of this land, being such as if it were well used of us, it might be greatly to the glory of God, and the enlargement and honour of his Church: yet I cannot think so meanly of her majesties princely discretion, or of the wise care of the state: that they would cause or suffer, the people of the land, to pay the tenth part of their profits or rents; to maintain a company of idle men in their silks and velvets, & to far deliciously: and not to take pains by their learning to edify God's people; of whom they have so great living for that purpose. They would rather convert it to the comfort of maimed soldiers and old Captains, who have hazarded their lives, & spent their estate, for the defence of their Prince and country. If the Bees do not love the drone, nor the Gardener the caterpillar, nor the Kowheard the headghogge nor the common wealth the idle vagrant: then surely the state will not reward idle men, though they be learned if they do not employ their gifts to the use, wherefore and of whom they have their living and maintenance. Alas what am I the better, upon great charges, to keep a great horse, and never to ride? to nourish many servants and not to use them, & to have a great garden, and to gather no fruit? Will not the Master of the Vineyard say of the fig tree which beareth not? Cut it down: 
●uc. 13, 7.  why keepeth it also the ground barran. And Christ sayeth to such as keep their talon in a napkinne: 
Math. 26.26.  Thou evil servant and slowfull, cast that unprofitable servant into utter darkness, 
29.  there shall be weeping & gnashing of teeth. 
Cap. 24.45.  Who then is a faithful servant and wise? whom his Master hath made ruler over his household, to give them meat in season; blessed is that servant, whom his Master, 
Math. 5.  when he cometh, shall find fo doing. A Minister is a light: shall we put it under a bushel? 
Cor. 4.  He is the disposer of the secrets of God, ought he not to be faithful? 
Cor. 4.6.  The heavenly treasure and riches is in the chest of their breast: shall it be kept fast locked from God's people? And the name of Christ is an ointment powered out; 
Cantic. 1.2.  and will they stop it up in silence and not by preaching sprinkle it abroad to the sweetening of God's Church?  
In the second under-setter wherein they build upon the Queen's power, 
2 The Queen's power in disposing of livings for ministers.  and of the state, I suppose that if the Queen and the state, because of their pride, idleness, and living in pleasure, should take the livings from them, and convert them to other uses of the common wealth: they will quickly call it sacrilege. But for my part, I confess that it is in the liberty of every common wealth to provide livings for every state and service, as they find themselves best able, & fittest for their courtrie or City. For it is not said in the Gospel, Thus and thus, God would have his Ministers provided for, as it was in the law of Moses: but only thus. 
1. Cor. 9.14.  So hath also the Lord ordained, that they which preach the Gospel, should live of the Gospel; And again: The labourer is worthy of his higher: and such like. 
1. Tim. 5.8.  But though it be in the liberty of the Magistrate, to appoint livings in such sort as he thinketh good shall that excuse the idle and him that liveth in pleasure; because he can say the law giveth me this! the Queen bestoweth this upon me! did the law or the Queen give it thee to be idle? or if they did: canst thou be excused in heaven, which hast a charge, from the Lord to feed his flock which is committed unto thee? But the handsomest of all these figg-leaves is the third: for say they, we do preach, although not to our own flocks, and we have curates in them: 
〈◊〉. Preaching ●●t Random ●nd having ●f curates.  and how can you prove, that we are bound to any one particular charge, to teach and attend upon one Congregation? This last clause, is (I hope) sufficiently proved before, and I will add one thing more, namely, that the Apostles having their charge over the whole world: in all places where they converted any people, 
●ct. 14.23. ●it. 1.5.  they placed by election ministers church by Church, & City by City, whom they called Bishops or Elders: 
●ct. ●0.  and to these they committed, the several Congregations. They are called the Elders of Ephesus; the Angel of Smyrna; the Angel of Philadelphia, 
●●u. 2, and 3.  or of Laodicea. Hear I demand, whether these so assigned to their several churches in several places had charge to preach every where & whether the Angel of Smyrna had not his proper charge at Smyrna, and that he could please God, if he went to an other Church, and receiving living of them of Smyrna, he might lawfully continue to preach at Laodicea and seldom at Smyrna: 
Eph. 4.11.  For this cause I suppose they are called pastors, because they had their several Congregations, to look unto as their special flock. And therefore the Apostle willeth the Colossians to say to Archippus, Take heed to the ministry, that thou hast received in the Lord, 
Colos. 4.17.  that thou fulfil it. And if they read the tract of the primitive ages, they may trace a good many years, before that ever, these advowsons, pluralities & dispensations for nonresidentes, were once heard of in the Church of Christ. Now as touching the having of Curates, they will hardly find any foundation thereof in Christ's Gospel. 
Having of curates against all reason.  And it standeth much against all reason. For if her Ma. appoint a Lieftennant in any place of her dominions: If she should take the fine or stipend she giveth him, and live as he seethe good in some hail place pleasantly, keeping hospitality among his friends: and in his room and place set some ignorant fellow: would she not disdain that such men should take her money and living she giveth them & scorn to do her service? & would she not be highly displeased, if she saw the service not performed, for want of a sufficient man, & so damage grown to the common wealth? How much more, will God be offended, with such careless, delicious and proud Prelates, as make dainty in their own persons to feed the flock, for which Christ in his own person died, & shed his own precious blood. Will not God upbraid them with this: that he spared not his only begotten Son for their sakes, but gave him to the death, and will they think much, having good maintenance for the same purpose; to take a little pains to teach God's heritage? But say they, many have good and learned Preachers in their cures. True. Then let them tell it God in their consciences, and answer him so; And see if he ask them not again in their own hearts: If the Curate be good and a sufficient teacher, what reason is there that the labourer, should not have the wages for that labour? What privilege hast thou to show, why thou shouldest have the living, and another take the pains? if he be worthy to feed the flock, let him be clothed with the wool, and fed with the milk: why shouldest thou live by the sweat of another man's labour? What hast thou done, what holiness or righteousness is in thee above other men; Yea why dost thou keep out other good and learned men, by multiplying of livings, & seekest thine own & not that which is Christ jesus? What warrant hast thou, to make as good or rather better man than thyself, to be as thy servant? And where hast thou learned to make one Minister inferior and enthralled to another? For my part I envy no man's wealth, but I fight in my soul, to see men of wisdom and learning, to be so overshot. Think not my dear brethren, that although we be disgraced by subscription, and some other things & doings of men, that it shall be a warrant for you: (to do as you do) in the sight of almighty God, who gave so dear a price for the people's souls, as his own and only sons blood, & hath laid so heavy a charge upon every Minister; that if any soul perish for want of his admonition, his blood should be required at his hand. 
Ezee. 33.7.8.   
2 Let us now see, how these two breed Atheists and Papists. 
Experience showeth that the want of preaching maketh Atheists and Papists.  First we find by great experience (and I have now five and twenty years observed it) that in those places where there is not preaching and private conferring of the Minister and the people, the most part, have as little knowledge of God and of Christ, as Turks and Pagans. One would not think it so: seeing they have the holy Scriptures red in a know en tongue, and now and then sermons quarterly, yet surely it is true in very many places. For I have been in a Parish of four hundred communicants, and marveling that my preaching was so little regarded, I took upon me to confer with every man and woman, before they received the communion. And I asked them of Christ, what he was in his person: what his office: how sin came into the world: what punishment for sin: what becomes of our bodies being rotten in the graves: and lastly, whether it were possible for a man to live so uprightly, that by well doing he might win heaven. In all the former questions, I scarce found ten in the hundred, to have any knowledge, but in the last question scarce one, but did affirm, that a man might be saved by his own well-doing: and that he trusted he did so live, that by God's grace, he should obtain everlasting life by serving of God and good prayers, etc. Where I am, I have been twelve years, I have every year communed with such strangers as have come into this Parish, either housekeepers or servants; and being small, there comes some year not passing six, some ten, & some years more. And truly God is my witness, that I lie not, I have found some that have com'd from Parishes, where there hath been diligent teaching, to answer me very handsomely, in all these things: but I can hardly remember any one, which had continued under a Non-resident and unpreaching ministry, that had any knowledge, especially to tell what Christ is, or that we are saved by faith in him, and not by works. Therefore I have asked the like of others, which have took the same pains as I did, and they have affirmed to me the very same. Now then, this being so, tell me I pray you: First for Atheism, whether these be any better than Atheists which know not Christ. Such then being born bred and fostered under these nonresidents & unpreaching Ministers, what is the conclusion? Every man may see most lamentable.  
Moreover the Papist or any heretic may easily pervert them, who have no better knowledge or judgement, yea they may be taught any thing. A rich Papist or Atheist will lead a simple unpreaching Minister as they list, and in some places, for to prefer pastime & good cheer, I have known such an one to say morning and evening prayer together. As for nonresidents, the cunning Papist can tell how to fit his humour, if he inveigh against Puritans, & cry out against the spoils of the Church, etc. and divers other like devices have they to delude them, that they may be said to be wise in their generation. 
The common wealth endomaned by non residents and dumb ministers.   
Now tell me whether the common wealth do not receive damage and be not in danger by this means. For when the people be so ignorant; may not every Seminary entice them as they list? and if ever the Papist should set one foot their longed hope: Alas how could the state trust them that vere ignorant, that no conscience nor honesty could move them but rather the belly, and that part that would use them best and were most likely to prevail. Where as the Protestant, that hath knowledge of his duty, and faith in Christ, he stands immovable: though all the world would forsake his Prince, yet would he never. A mirror of this had you in Queen Mary's days: when the learned Protestant knowing his duty, did patiently and constantly suffer for the truth, but the ignorant multitude were quickly turned from God. Furthermore the wiser sort of Papists and Atheists, when they see that we speak against the hedge-Priestes of Popery, and the pride, idleness and pleasure of their great and glorious Prelates: and that we ourselves fall into the same scandal, do they not despise us and count us at the least as bad as they, yea and very hypocrites and time-servers, taking the ministry upon us, for wealth and pleasure, and not for the fear of God, or the love of his people. And so their hearts are hardened, and they fall away more & more: whereby the Queen is rob of her faithful subjects, and the strength of her estate is effeebled. Whereas if we could be content with a measure, and that every Parish had a godly learned teacher, we should see a marvelous increase of good Christian people, and an invincible power of the great King of heaven among us.  

Subscription, a bar against good preacher●, and so hurteth the common wealth.  Then commeuh in subscription, and doth as much harm an other way, namely, it maketh a bar against many good and painful learned Ministers, and some it thrusts out. And so for want of good lights, much people of this land walk in darkness unto this hour Little do men think what damage this is to the common wealth. For let the neutral Politician say what they will, this I dare adventure upon my ●●fe to avoutch: that if the whole people of this land, we●e in every Parish furnished with learned and godly teachers: the power of the Queen which consists in the multitude of faithful people would have been augmented by vere many degrees: and the enemies exceeding much abated, even in the eyes and knowledge of all men. For if the Southern parts of the Realm, and the city of London, be compared to the other parts, where they have had little or no teaching, men shall easily discern that which I say to be true: namely if they weigh well the number of Papists and Recusantes, and the manifold dotages of the common people in such places where the godly Preacher hath not continued. Therefore in regard of my love to my most gracious Sovereign, and native country, I can not pass this over so slightly. The subscription being urged and the ceremonies, they cause an honest godly painful Preacher to be suspended, imprisoned, and deprived; What then? The multitude, reverencing (as it is meet) their superiors, presently judge the godly Preacher to be a naughty man. Again: when they look upon the simplicity of the unpreaching Minister, and the pride and covetousness of the non-resident, what followeth? They esteem of no Ministers at all; they stumble and fall and continue very Atheists, ready to be carried away after every deceiver, which maketh a show of godliness, and to be drawn away by these pestilent Seminaries and wicked Priests and I esuites, from their allegiance. Whereas if the one of these were reform after the rule of holy Scripture: and the other (Subscription being taken away, etc.) had the favour, that their labours do deserve, you should see an other manner of working, namely, that reverence to the Gospel, and love to the Magistrate; that no deceiver could possible enter into them. 
The fruit of preaching before Subscription was last urged.  Some five years together, before that unhappy time that Subscription was so generally offered, (which is now some 18. years passed) there was such unity between the Ministers, and they joined in all places so lovingly and diligently in labour: that not only did the unpreaching Minister and non-resident quake, & prepare themselves in measure to take pains in the Church: but also many thousands were converted from Atheism & popery, and became notable Christians. And I am persuaded that the fruit of that time, will be able (thorough God's blessing) when so ever the Queen shall have need (which I pray God may never be) to Master and calm all the storming Papists and traitoures what soever. But when Subscription came abroad: how did it shake the heavens & darken the skies! (O Lord mine heart trembleth to think upon it) how many godly and worthy learned Preachers were silenced, deprived, and greatly disgraced! How were the holy Ministers divided and distracted! How were the Christian subjects grieved and offended, and the Papists and wicked men encouraged and emboldened! What a damp brought it to all godliness & religion: & since that time what horrible wickedness, whoredom, drunkenness, and all shameless filthienes: and what grievous plagues of God, one succeeding an other, have followed, everiegood Christian subject must needs see & lament. And the last degree of these evils showed itself about the time of the last Parliament, so far and apparent: as I think many of the reverend Fathers were not a little touched with the grief thereof: as their zealous preaching did most plainly testify: to the no small rejoicing of many good gentlemen and others, who loving her majesties honour and present government, did bless them in their hearts, and with their mouths praised God, for their zeal and faithful dealing. Now what will follow all this, when God hath so long called unto us, and admonished us of these three capital enemies, beside all other our sins, and we still remain in them and maintain them, and make so little regard of his faithful servants; they which know the holy Scriptures may easily judge. I will say no more, but the Lord be merciful unto us, and keep far away his deserved wrath & displeasure from us.  
3 Now here, me thinketh, I see the scorning Atheist to laugh in his sleeve thinking that all men are fools but himself. 
Atheists do think themselves the only wise men,  And some begin to say, that the wiser and greater sort of men, make no account of religion, but think basely of it; namely, that it serveth but to keep the simple people in awe. Some cause I must confess they have this their stumbling, when they see the better sort of Christians, so divided. But yet by this very thing they confute themselves, and show their naked shame; by proving, and fulfilling in themselves the truth of holy Scripture. First they show the want of faith, according to the saying of Christ saying: When the Son of man cometh, shall he find faith upon the earth? 
Luc. 18.8.  Which doth argue the great increase of Atheists in these last days. And Saint Peter foretelling of such mockers: they do fulfil his words by their so deriding of religion. 
2. Pet. 3.  And when they leave the hearing of godly sermons, and take unto them skilful Philosophers and wife Naturalistes, do not they fulfil the Scripture which saith, The time will come, when they will not suffer wholesome doctrine, but having their ears itching, 
2. Tim. 4.3.  shall after their own lusts get them an heap of teachers, and shall turn their ears from truth, & begiven to fables. Because they are Atheists, 
2. Thes. 2.10.  and God hath given them over to a reprobate mind, for not believing a manifest truth; that by believing lies, they might fulfil the Scriptures and be damned. Therefore they care not and do not understand, that God hath foreshowed all these things should so come to pass. They perceive not, that God hath decreed for men's punishment, 
Gen. 3.13.  continual war between wicked & good men; between Christ and Satan. They can not see that by the coming of Christ, and preaching of his Gospel, God hath persuaded japheth to come into the tents of Sem. 
Gen. 9.27.  That is the Gentills are engrafted into the Church of God among the jews. They cannot consider, that this teligion which we now profess in England, is the same that God preached and taught Abraham, 
Gen. 12.2. with Gal. 3.8.  and that the power of his word unto Abraham, hath effected that no tract of time, no inundation or change of states, could overthrow that religion; And that when Christ and his Apostles (at the time by God appointed) did encounter with the Prince of this world; then was fulfilled the Scriptures which say, 
Esai. 45.25.  Every knee shall bow to me, and every tongue shall swear by me. Confounded be they that worship graven images, etc. 
Psal. 97.7.  Then all religions in the world (which were nothing but Atheism) though they fought against God and his Christ, & killed his servants; were crushed with the iron Sceptre of his word, 
Psal. 2.  and broken in pieces like a potter's vessel, and all the monarchs of the world fled before him, 
Dan. 2.35.44.  and vanished as the summer flowers. And they mark not, that the same which the Scripture hath told us of Antichrist to be revealed, 
2. Thes. 2.  and of the Apostasy of the whole world, and of the manifold false Prophets and deceivers, 
Mat. 24.  is now truly come to pass. Lastly they do not regard, that the virtue of the same word, in these last days hath prevailed, above all reason, against the Emperor and Pope, and that by the simple preaching thereof: & that it is so mighty, 
2. Pet. 1.24.25.  that it changeth the nature of a man to be an other than he was before, namely to turn from dumb idols to serve the living God. 
1. Thes. 1.1.  And this I dare provounce in the behalf of God's word preached, that if the Atheist, would hear but such a mean preacher as I am, diligently and attentively but one half year, he should find the power of the mighty King to pierce his heart and to make him to tremble, (like to Felix and Agrippa.) And though he believe not yet should he wonder as Simon Magus. These and a great many things more the Atheist not seeing nor considering, he stumbleth at the stumbling stone: 
Esai. 28.16. with ca ●. 14.  And so to my comfort and soul's health, he proveth God's word to be true, the name of the most high and everlasting God, be blessed and magnified for ever,   

Cap. 11.  
Wherein is descried, that neither the reverend Fathers and learned Prelates, standing for conformity: neither the godly Ministers desiring reformation, are the only or proper causes of these troublesome dissensions & evils following the same: but there are some other things more specially to be looked into, which may and aught to induce both parties unto peace, and to join lovingly in the building of God's house: and that all English people humbling themselves by prayer unto God, do carefully conform themselves to the Gospel of Christ.  
AS a dog runneth too the stone which is cast at him, or leapeth at the arrow, which is shot on high, 
The people rearguard not their punishments.  and hath no wit to mark from whence it cometh. So the most part of the people do behold the troubles of our church, as if it pertaineth not to them: and make it as a stage-play and common talk, delighting in the rehearsing the faults of the ministry: and being void of that discretion, which pertaineth to good and wise Christians, they do not know nor regard, that the smiting of the shepherds is the scattering of the sheep, 
Zach. 13.7. Heb. 13.17.  and the more damage that befalleth to the ministry, the greater is the loss & punishment of the people. And as a drunken man perceiveth not when he is stricken, 
Prou. 23.35.  and he that sleepeth in darkness, 
1. Thes. 5.3.4.  thinketh not that the thief stealeth upon him: 
Eph. 4.18.19.  so men by ignorance and custom of sin, are made past feeling, that they do not consider when God by his plagues & punishments calleth them to repentance. Therefore God complaineth of his people, 
Esai. 9.13.  that they turn not to him that smiteth, neither do they seek the Lord of hosts.  
Little do any think or weigh with themselves, 
Rom. 10▪ 2. Cor. 3.  that the Ministers preaching the Gospel, are the means ordained of God, to bring men to salvation; having the ministry of the spirit & of righteousness; 
Math. 5. 1. Cor. 4.1.  & therefore they are called the light of the world; the stewards of God's secrets; the Ambassadors of Christ, to whom is committd the ministry of reconciliation between God & man: 
2. Cor. 5. cap. 2.15.  and so they are the sweet savour of life unto them which shall be saved. If then their mouths be stopped, their light overcast, and by troublous contention, the free and prosperous course of their labours hindered, diminished, or cut of: is not all this the great hurt and spiritual plague of the people: who lose so great and so proper means which God hath ordained for man's salvation. If God shut the heavens, that there be no rain, men can quickly espy that there is a plague. So is it great pity that men see not, that in regard of our souls, the ministry is as necessary as the rain: and therefore when the same is hindered or taken away, it is a very great and damnable punishment. In so much as the holy spirit of God, calleth it by the name of a famine. And when the Ministers do not teach the people, 
Amos. 8.11.  it is also said: The people perish for lack of knowledge. 
Hoshea, 4.6.  And if it might be truly said, that the children of Israel, commit a trespass in the excommunicate thing, when this was done secretly by one man called Achan: 
joshua. 7.  and if for that one man's fault, the wrath of God was justly kindled against all Israel, so that they could not stand before their enemies: How much more may we think, 
The sin of one man may defile the whole land,  that the sins of our land, have caused the Lords wrath against us, when we see so many of our worthy Fathers & godly Ministers to be greatly smitten by this civil division?  
When job lost his goods by divers means; his oxen taken by the Sabeans; 
job. 1.  his sheep burnt by fire from heaven; his camels carried away by the Chaldeans, & his sons and daughters slain by the falling of an house: he cast his eyes upon God, saying: The Lord giveth and the Lord taketh. So if we could have seen the hand of God, and that thereby we had been humbled, I verily think, that this grievous soar, had not run so long, nor increased so much as it hath. Sometime the counsel of the Lord by such a thing, is to try the people, 
Deut, 13.  whether they love God with all their hearts: 
Ezech. 14.  sometime when the people set up idols in their hearts, God sendeth them false Prophets to deceive them: and sometime there must be heresies in the Church, 
1. Cor. 11.19. The true causes of our Church troubles.  that they which be approved, may be known. Therefore there is a further thing to be looked into, then either the persons, or the things which hath happened in our Church. Who knoweth not how much blood of God's Saints was spilled in former ages, and how many houses were guilty of blood. And when did this land seriously and sincerely humble itself, and by open repentance make reconciliation for the same? Nay rather, how many thousands repined at the happy reign of her Majesty for the casting out of the idolatrous and superstitious worship of God, and for the establishing of the true service of his holy name, and the liberty of the preaching of the Gospel? And who were they that picked quarrels, against the godly learned Ministers, and caused this division, but the ignorant and malicious Papist, Atheist, and Libertines? Therefore it is the just judgement of God, that as we do but slightly regard the sins of our forefathers, and contend mightily for idolatry and wickedness; and light being offered we love darkness more than light: so God should give us over to our own foolishness, by withholding his blessing and peace among his Ministers. For the wicked Papists and ungodly sinners, are glad and take pleasure in the troubles and reproaches of the ministry. Therefore in them is fulfilled that which is written: As they regarded not to know God: so God gave them over too a reprobate mind. 
Rom. 1. 2●.  And may it not be justly said, that because we have not been more zealous in God's cause, but have made Marriages with Papists and Atheists, and done many other things after the course of this world, showing a very cold love unto the Gospel: the Papists and Atheists have been made by this means a snare unto us, a whip unto our sides, and thorns unto our eyes? And I assuredly believe, that had it not been the wonderful goodness and mercy of God to his poor afflicted Saints, & his love to his elect, and that he would make his anointed handemaide Elizabeth our Queen, a most gracious instrument of his salvation & glory in the midst of his church and glorify himself in, and by her, in the eyes of all nations: we had felt more grievous and palpable darkness, and cruel bitterness, than we have done; & we had not now come half so far in the knowledge and practice of his most blessed Gospel: idolatry and superstition should not have been so well purged out of this land, nor the pure doctrine of Christ so rightly taught. Therefore we must think that our sins and unthankfulness is the cause of our wants, and Gods righteous judgements have brought these things to pass. Even as it came of the Lord, 
1. King. 12.  that Rehoboam followed the counsel of the young men, that for the sins of the people, & idolatry in salomon's days, the kingdom might be divided. Give me here a spiritual eye, and behold with me, 
Look upon the Bishops with a spiritual eye.  & sorrow with me, that the Lord our God for our sins, should so hold the eyes of the reverend fathers, on the one side, that although in their judgement, they were persuaded, that the things they urged their brethren unto, were but very trifles, and therefore not worthy, that any one Parish should be so greatly punished for them, as to lose their faithful, learned and painful Pastor; yet did not only enforce the ceremonies upon them; but also (not considering the difference of good men's judgements about such things) pressed upon them to subscribe; and for not yielding to their minds, suspended, deprived, and imprisoned their learned and godly brethren, and in the mean time preferred the trifling ceremonies before the weighty work of preaching. So that as Master Calfill sayeth: 
Auns to the treatis. of ●he cross, artic. 5.  The people of God be sometime oppressed with traditions and ceremonies; and for outward solemnities the inward true service of God is neglected. Let the spiritual eye judge (I say,) whether it was not a marvelous judgement of God, that they could not see all this this while any one thing amiss, no, not so much as the unlearned ministry, or non-residency: but defend all, and maintain all, to the utmost. And although they had every Parliament, complaints of all the Realm, & humble supplications divers times made unto them by their brethren, and so many years experience of the inconveniency (if not of the unlawfulness) of these things; that neither the peace of the Church, nor the pity of the congregations, nor the love of so many learned and godly brethren, could move them: but that even now forty three year, they hold out not reforming any one point. On the other side let the spiritual man judge, 
Look upon the Ministers with a spiritual eye.  what a judgement of God it was, upon the godly Ministers, that they so fiercely with so hard and bitter terms, in their first admonitions, and in many phrases of their apologetical writings, did incense and move unto wrath the reverend Fathers; that they esteemed them as wayward, froward and peevish people, joint enemies (of the Church) with Papists: and that when that most wicked and blasphemous libeler Martin, did most scornfully abuse many worthy persons, and thrust in himself by an ungodly insinuation: that there was no public instrument on our side (so far as ever I could hear) to show our dislike but that both sides did wink and suffer most filthy and lewd calumniations and slanders. O how were our eyes blinded that we saw not how uncomely these things were for us, and what offence these things might be to Papists, Atheists, and all wicked enemies of the Gospel. Let the spiritual eye here judge, that God hath blinded us exceedingly, that we could not contain, till the strife did reach, even almost to the spilling of innocent blood. And had not God of a singular mercy, taken away some people, in the ruff of their pride; and had not her Majesty by the special blessing of God, with a most wise and religious care, moderate the extremity: I can not tell, how many of us, by this time, had lost our lives, in giving testimony to the government and Kingdom of Christ: as our brethren in times past did unto his sacrifice and Priesthood.  
And yet is there a more charitable consideration of the reverend Bishops and godly Ministers contention. 
A charitable consideration of the Bishops and Ministers doings.  First the reverend Fathers might be induced to think how greatly we are bound to God and to her Majesty, that we had obtained so much as we have, and so great and excellent liberty in Christ: whereof our forefathers would have counted themselves happy, if they could have come near unto it. And the state being settled, they might think it was wisdom and behoveful to maintain all, lest they should offend her Majesty and the state: and judge it better to lose some few Ministers, then to fall into greater inconveniency. And being themselves persuaded that there was no impious thing, they might suppose it their duty and a godly policy, by Subscription to bring all men to conformity. And when they had some hard and bitter words in the admonitions, they might deem the Ministers not so wise, nor so godly, as they pretended: and having been enueighed by continual complaints, and suggestions of wicked Papists and Atheists, they might conceive an ill opinion of their brethren, and so be forestalled in judgement. And lastly, being provoked by wicked Martin, they might conclude their cause to be absolutely good, for so much as they were pursued by unlawful & wicked means and so by a very strong seeming colour of God, they might easily fall into a self weening, and despise their good and godly brethren. So on the other side the godly Ministers, no doubt having the testimony of their conscience, that the things they stood against, were worthy to be reform: and that for no other cause but mere conscience, they refused to observe the ceremonies: & when they had divers years kept themselves close & silent, to be nothing regarded, nor pitied, but pressed so earnestly to subscribe & allow against God's word, all manner of things, and as they thought a great deal more than the law did require. Then to be suspended, deprived, imprisoned, and divers ways in terms most uncharitably provoked, they might guess that these reverend Fathers were not Gods Bishops, and in their anger they might suppose it lawful, to entertain them with such sharp and bitter terms, as in the admonitions & other writings peradventure is to be found. And as concerning Martin, it may be at the first they were amazed, to think what it should mean, that God had stirred up such a thing to disgrace them which stood against the good proceed of the Gospel, & the kingdom of Christ they could not tell whether it were in their part to meddle in that matter; and seeing and feeling the hot pursuit of that time, to lie heavy upon them, they might easily forget something, that had been necessary for them to have prevented. And for them both, I hope, I may truly say, that if there were not some secret matter (which God knoweth and not I) if there were some man of authority and reverence, 
The bishops and Ministers may be reconciled.  who could lay his hand upon them both, they might very well be reconciled. For both the reverend Fathers for their part, have and do bear with many of the godly Ministers, and the Ministers for their parts do use all reverence & good carriage toward them. Only the cause of ceremonies and discipline is reserved on both sides, and standeth under further trial. Therefore in my judgement, the whole and principal fault is not to be laid upon the one or the other: but that if the people of this land, who by this means were very greatly punished, have humbled themselves to God by prayer, fasting, and amendment of life, and thankfully embraced, and carefully practised the holy Gospel: no doubt God would soon have eased all this grief, and quickly found out a sweet remedy of brotherly reconciliation.  
But if I may speak according to holy Scripture, I think it an exceeding mercy of God, that he hath suffered us to have so many good Preachers and so many days of the Gospel, as we have. For if we look upon the people, we shall see the ground of all these things. How little have they esteemed the godly and learned Ministers! How content they be with simple and ignorant men! How hardly are they drawn to pay duties, which law hath appointed. How many quarrels they pick against painful Ministers: and how little reverence they give to any that are faithful! How they follow their covetousness and pleasures! How they fill all sorts of Courts with brawls, foolish and wilful strifes and suits & demures in law, with murders, whoordomes, drunkenness, & all disorder. For brave buildings, costly apparel, and dainty diet, they have great plenty: but every little thing which is bestowed upon the Church, is thought to much: nay, I would they did not use devices, to diminish the livings of the Church, and to oppress poor men, when they enter into their charges. If the Lord having placed his word among us, beholding their little thankfulness to himself, and great unkindness to his servants. If he looking for fruit at their hands, find nothing but a leper soar. If he find that they be in friendship with Papists and Atheists for worldly wealth: and give more countenance to drunkards and whoormaisters, then to the frithfull Ministers of Christ: what man judging with a spiritual eye according to the holy Scripture, can otherwise deem, but that God hath laid these things justly upon us for our sins, and for the ungratefulness of the people. So that I may boldly say, that although we have seen great temptations, and God hath outwardly shaken his rod, in the heavens by blazing stars and tempests, winds and unseasonable weather; in the earth by earthquakes and great dearth; in our bodies with pestilence and many strange sicknesses. And beside all this the enemies abroad hath offered to invade us. We have sent out thousands and there hath come home but hundreds; we have had almost continual stir in Ireland: yea we have had the sword of sedition displaying itself in our streets, and sometime rebellion; and now the Papists lifting up their beards to out face us: and yet our swearing, lying drunkenness, usury, oppression and whoordomes are without measure: may it not be said that yet these forty three years, the Lord hath not given us, an heart to perceive, and eyes to see and ears to hear unto this day. May we not look every day to have it worse, if we continue thus in our wickedness, without true repentance? O that it would please God, to open our eyes, that even now at the length, even in this day, we could know the things, which belong unto our peace! 
A prayer for concord and conformity to the Gospel.  Seeing then we are thus wrapped and entangled in the net of God's heavy judgements, I do therefore humbly pray and desire heartily almighty God, that he would convert us unto himself both Ministers & people: and that we the Ministers of the word, would seriously remember that we are brethren: and howsoever we differ in judgement we would be careful that nothing be done among us, thorough contention and vain glory, or desire of pre-eminence, for revenge of a malicious froward or wayward mind: but that in meekness of mind, every man esteem other better than himself: that where unto we are come, we may proceed by one rule, minding one thing, forbearing one an other, and forgiving one an other, even as he forgave us. And that the reverend Fathers and learned Prelates for their part, following the example of our great Father Abraham, would rather yield their right, then that there should be continued such civil dissension, so pernicious to the Church & common wealth, and that the godly Ministers would be very careful to give no offence, by word or deed, which justly might provoke their displeasure against them, and that they would join lovingly together in the careful feeding of God's people. And that he would incline the people's heart to consider that these things are Gods heavy correctiones: and by true humiliation and prayer instantly to God; for the forgiveness of our sins; for the prosperity and long life of her Majesty; for unity and increase of the faithful Ministers; for the advancement of the Gospel; for the spirit of holy and godly wisdom in the whole state; and for God's protection against all our enemies, both bodily and ghostly: And by there cheerful obedience to God, and thankful declaration of their love unto their Prince, and dutiful practice of justice, equity, truth, mercy and concord, one with an other: show themselves, the true and faithful professors of Christ's most blessed Gospel. Not suffering themselves to be carried away with the love of this world; but to labour chief for those things which concern the kingdom of God. That so his gracious goodness and holy favour may alway shine upon us; his mighty arm be our defence; his holy spirit our guide and director; his blessed Son, our Lord & Saviour; his covenant of grace be established and confirmed toward us and our children for ever and ever, Amen.  
The Lords name be praised.