Written by HENRY BARROW ? (formerly
fellow-commoner of Clare Hall and B.A. Cambridge), during his
imprisonment in the Fleet Prison, with John Greenwood, prior to their
execution by hanging at Tyburn, 1593. Printed and published anonymously,
Middleburg, R. Schilders ? or Dort ? [Rare First Edition 1590]. S.T.C.
No. 1521. One copy of 1st. Edit. each at Brit. Museum, Bodleian and
Camb. Univ. Libr. (Syn. 7.59.75) and in the Library of Sir R.L.
Harmsworth, (N.B. "doe" at end of 5th. line of Title-page).
BARROW (BARROWE), HENRY (c. 1550-1593),
English Independent, one of the early martyrs of Congregationalism, was
born about 1550 at Shipdam, Norfolk, of good family, related to the
Bacon family. Educated at Clare hall, Cambridge, after a youth of
dissipation there and in London he was converted by the chance hearing
of a sermon and became a strict Puritan. He became friendly with John
Greenwood (q.v) and by him was led into separatism. When Greenwood was
arrested in 1586, Barrow visited him in prison but was apprehended
himself on Nov. 19. He was examined several times before the high
commission presided over by Archbishop John Whitgift, but refused to
take the ex officio oath and was imprisoned with Greenwood. He was
brought before the privy council, where Burghley called him "a
fantastical fellow" with "a hot brain" and "a delight to be an author of
this new religion." During a period of freedom in autumn 1592, Barrow
and Greenwood associated with Francis Johnson and John Penry (q.v.) in
forming their own church. Barrow was imprisoned again, however, and in
1593 he and Greenwood were tried before a civil court under the act of
1581 against writers of seditious books. Both were sentenced to death on
March 23 and executed on April 6, 1593. In prison Barrow wrote several
works, defending separatism and congregational independency,
particularly A True Description out of the Word of God of the
Visible Church (1589) and A Brief Discovery of the False
Church (1590). Barrow was the foremost representative of the
church-democracy of separatism, carrying to their logical conclusion the
principles of Robert Browne (q.v.). Barrow defined the church as "a
company of faithful people, separated from the unbelievers and heathen
of the land, gathered in the name of Christ." Its government, worship
and discipline were to be taken from the New Testament only, it
recognized no distinction of clergy and laity, and it set forth the
pattern of ecclesiastical democracy, in which each local congregation
was sovereign and autonomous, and the liberty of prophesying was secured
to each individual. His church recognized fully the principle of "the
people to be the orderers of things."
o the Queenes most excellent Majestie, Elizab. by the grace of God, Queene
of Englande, France, and Ireland, supreme Gouvernesse in all causes and
over all persons within her Majesties Realmes and Dominions.
Raving uppon my knees pardon for my boldnes, I beseeche your most
excellent Majestie, to heare me a litle.
All your Highnes subjects that love the religion, honour your
Majestie, and desire the good of the Realme, doe hartily bewayle the
bitter contention about the questions of reforming the Church.
Many seeke to increase this contention. Some labour to appease it:
but this will never be till the trueth in these matters be assured in
the hearts of both parties.
I doe not nowe write eyther to pull down Bishoprickes or erect
presbyteries. With whom the trueth is, I will not determine. For I knowe
not. What seemeth most probable and true to me that I knowe.
How trueth should come to light, that is the question.
Writing of bookes in such manner as is nowe used, is endlesse:
wearinesse to the fleshe: matter of further contention, by reason of
impertinent and personall discourses.
The troubles of Churches, and enmtie of Princes, will not admit a
generall Councell.
A free Nationall or Provinciall Councell at home, were much to be
wished, so that the Bb. and their followers did not overrule the rest.
For it is against religion, lawe and reason, that the same men should be
both judges and parties. Or if this be not thought so convenient,
There is a way devised and much commended by learned men, as a
notable meane to compounde controversies, namely private conferences by
advised writing, not extemporall speaking, the question agreed of. The
arguments, the answers, replies, and rejoinders set downe, till both
parties had fully said, all by-matters layd aside. In fine the whole to
be published, that your Majestie, the honourable Councellours and
Parliament may judge thereof, that those thinges which on eyther parte
are found fautie, may be redressed.
That all thinges be not so cleare with the Bb. but that further
conference, triall, and reformation is requisite, appeareth.
1.
By the lawes established, which expect a better and further reformation
in Church-causes.
2. By the writings of our Divines in the common
cause against the papistes.
3. By the confession of the Bb. them
selves, and such as write in their defence.
4. By their
suspicious and doubtfull handlings of the matters in question.
5.
By the testimonie of learned men, and christian Churches who seeme to
speake against the gouvernement by Bb. and for the gouvernement by
assisting Elders.
1. The lawes expect a further reformation of the
Church.
Your Majesties most noble Father understanding that the lawes
Ecclesiasticall of this lande were corrupt, provided by Parliament, that
32. persons should peruse and correct them: gathering into one booke
those that were good, which by his Royall assent should have the
strength of lawe, all other Ecclesiasticall lawes to be abandoned out of
this church for ever.
Maister D. Cranmer and other reverend men were delegated to this
purpose. They collected into one booke many good things (as they
thought) touching ______ of benefices, Excommunication for small
matters, Residence of Universitie men upon their benefices, Marriages
without consent of parentes, Nursing of children by their owne mother,
Divorces for infirmitie of body, Pluralities, Broken Musicke in
Cathedrall Churches, Deacons, The solemnitie of Excommunication, and
Absolution with the assent of the people, and many other thinges which
are directly contrarie to the practice and orders of the moderne
Bishops. But this booke wanteth the Kinges confirmation, and the lawes
Ecclesiasticall remaine in the same corruption as your Majesties Father
left them, notwithstanding the labours of those Reverend personages and
the act of Parliament, which was revived & confirmed in the beginning of
your Highnes most happy reigne.
2. Also in the booke of common
prayer, which was sett forth by your Majesties brother, and accepted by
your Highnes, there is prescribed a Commination to bee used at a
certeine time in the years: not to continewe ever, but till an order of
Discipline practiced in the primitive Church be restored, which were
greatly to bee wished, as the authours of that booke doe says. Yet this
Commination standeth, and the Discipline there mentioned, is yet
wanting.
3. The booke of ordering Ministers confirmed by lawe,
presumeth that every Minister should be a Preacher. For at the
Ordination, the Bishop sayeth: Take thou authoritie to preache the worde
of God. Yet where the Bb. ordeine one Minister that can preache, they
make twentie that can not.
4. Lastlie, it is enacted, That all
ornaments of the church and Ministers thereof (such as are Surples,
Coapes, &c) shall be retained and be in use as was appointed by King
Edward the 6. not for unchangeable continuance, but until other order
were taken by your Majestie, and your Highnes Ecclesiasticall
Commissioners.
2. The Defenders of our common cause expect a
further Reformation.
Those things (in effect) be acknowledged by some of our chiefe
defendours of religion against the papistes. For when they object That
we are glad to borrowe their ceremonies, & to have an apish imitation of
their Masse booke, answere is returned, That divers abuses in Ceremonies
and Discipline were tollerated among us, our Church therein yeelding to
the infirmitie of the weaker sorte, which were to be altered, when
people grewe to ryper knowledge. 3. The Defenders of the state of Bb.
expect furt her Reformation.
1. All the Bishops in their Canons do confesse, that Non residencie
is a filthie thing, odious to men, and pernicious to the Church, yet
what is more common?
2. By the lawes of England, in the ordination
of Bb. the Archbishop should lay the Bible upon the Bishops neck that is
to be ordeined, and put a pastorall staffe into his hande. If the
Archbishops did not esteeme these as vaine ceremonies, they would urge
them with as great vehemencie upon Bb. as they doe Surplesses upon
Ministers.
3. My L. of Canterb. in his booke against Maister
Cartw. sayeth, That Chauncellours who are not Ministers, should not
excommunicate. The authours of the Remonstrance, and Matthewe Sutcliffes
bookes, defenders of the Hierachie by writing thinke it a most unmeete
thing, that such as bee no ministers of the worde, should meddle with
the keies of the Church, yet the contrary is daily used.
4. The
Bishop of London confesseth, That hee made his Porter minister, and the
other Bb. doe acknowledge, That many lewde and unlearned ministers have
bene made of late in Englande, which they will not seeme to defende.
Besides they say, We have yet but a tollerable manner of reformation:
all which doe evince a further reformation.
5. D. Dosins, one of
the high Commissioners writeth, That the punishment of Adulterie is to
milde. 6. A learned man and friend of the Bb. noteth as abuses, Their
urging of Subscription, Their oth ex officio, Their excommunication for
trifles, and easie silencing of Ministers.
4. The suspicious and doubtfull handling of the
controversed matters, imployeth some need of reformation and conference.
1. My L. of Cant. speaking of the maine controversie touching
gouvernement by Seni. or Elders, sayeth, That hee knoweth that the
primitive Church had in every Church certaine Seniors, to whom the
gouvernement of the Congregation was committed. In a booke against the
Marprelate subscribed (as I have heard) by the Archb. of Cant. the Bb.
of Winch. Linc. & London, it is affirmed, that the gouvernement by
Elders was used under the Lawe, and practiced under the Gospell by the
Apostles, thought not fitt for our times. But repenting this plaine
confession, they have caused certaine words importing the contrarie, to
be printed upon a sheet of paper, which paper was pasted in all the
bookes of the first impression, to cover and conceale their former
assertion.
2. The Remonstrance comming after, holdeth, there was
never any gouvernement by Elders in the Church, but yeeldeth, that if
the Eldership begun in the Lawe and continued in the Gospell, that then
it should stande to the worldes ends. For so much as is prescribed in
the new lawe, no prescription ought to be made against it. Upon which
crosse assertions laide uppon another, the adverse partie may presse out
the conclusion of all the controversie. If the Eldership begun in the
Lawe, and continued in the Gospell, then no prescription may be made
against it, but it should stande for ever. So sayth the Remonst. But the
Eldership begun in the Lawe and continued in the Gospell. So say the Bb.
Therefore no prescription may be made against the Eldership, but it
should stande forever.
3. But one Matthewe Sutcliffe comming after these, controlleth both:
for he protesteth there was never any gouvernment by Elders under the
Gospell, or if there were, yet the gouvernement used by the Apost. is
changeable, not of necessitie to be continewed. Not content herein to
make the rent of our Church deeper than ever it was, hee hath openly in
latine defaced forreine Churches (of whom D. Whitgift and other have
alwayes written honorably) that wee might not onely be at warre within
our selves, but with straungers also. Wherby it is liklie there will
arise as daungerous trouble to the Churches about Discipline, as hath
growen by the question of Consubstantiation, to the great offence of the
common adversarie, and generall disquiet of all Christendome. Touching
the state of Bb. divers who nowe most egerlie defende, when they were
nearest to God, that is, in miserie & anguishe of soule, did speake
against it: but afterwarde inclining to the worlde, with their
conditions they altered their opinions. 1. Maister Elmar, nowe Bishop of
London, writeth thus, Christ sayeth Luc. 12. Who made me a Judge
betweene you? As though hee would saye, It belongeth not to my office to
determine matters of pollicie and inheritance, that belongeth to the
civill Magistrate. If he had thought it had bene within the compasse of
his function, why and with what conscience refused he to set them at
one, who were at strife, and to put that out of doubt, which was in
sute? If he might doe it and would not, hee lacked charitie and did not
his duetie. If it belonged not to him, howe belonged it to anie of his
Disciples or successours? Had not he as large a commission as he gave?
Or could he give that he had not? But hee knowing his office as the
Phophete Esay had foretold, to preach the gospell, and would doe nothing
without warrant. And therefore being asked if he were a King, answered
simplie and by a plaine negative, My kingdome is not of this world. If
his kingdome were not here, neither the ordering of pollicies, &c. Yea
when they would have taken him up to have made him a king, as one that
refused that belonged not to him, he conveyed him selfe from among them.
If Imperiall jurisdiction belonged to him, why refused he his calling?
If it did not, where had Paul or any other, any authoritie to meddle
with that which he refused? Seeing hee sayeth: As my Father sent me, so
sende I you. In another place Christ knowinge the bondes of his calling,
would not medle with externe pollicie, &c. Divines me thinkes by this
example should not give them selves too much the bridle, and too large a
scope to meddle too farre with matters of pollicie. If these two
offices, I meane ecclesiasticall and civill be so jumbled in both
functions, there can be no quiet or well ordered common wealth. And
againe, Princes of the Nations doe beare rule like Lords, it shall not
be so with you. It falleth not into an Apostles or Church-mans office to
meddle with such matters. For none going to warre, intangleth him selfe
with the affaires of this life: it is enough for them to waite upon one
office, to attende as sole priestes, not as errant Baylliffes. And
elswhere: Come off ye Bishops, away with your superfluities, yeelde up
your thousandes, be content with hindreds, as they be in other reformed
Churches, where there be as great learned men as you are. Let your
portion be priestlike and not Princelike. Let the Queene have the rest
of your temporalities, to mainteine warres, & to build schooles
throughout the Realme, that every parishe Church may have his Preacher,
every Citie hir Superintendent to live not pompeouslie. Which will never
be, unles your landes bee dispersed and bestowed upon many, which nowe
feede and fat but one. Remember that Abimelech, when David in his
banishment would have dined with him kept such hospitalitie, that hee
had no bread to give him, but the Shewbread. Where was all his
superfluitie to keepe your pretended hospitalitie, that hee had no bread
to give him, but the Shewbread. For that is the cause that you alleadge
you must have thousandes, as though you were commanded to keepe
hospitalitie rather with a thousande, then with an hundred. Thie booke
was written in defence of the lawful regiment of women, but now the
authour laboureth to suppresse this booke, tenderinge more the state of
the Bb. then the Queenes Crowne.
2. Maister Bullingham before he was Bishop, being arrived at Embden,
after many stormes, wrote unto a godly man in this manner: Would God,
Maister Bull, that all the Prelates in Englande had bene with me when we
fell to cutting off Cables, riding at anchor in the raging seas, There
would have bene tearing of square cappes, renting of Rochets, defying of
Bishopricks, despising of pompe, promising a new life, crying for mercy.
O what a tragedie would there have bene! Well, well, though now they
walke dry shod in their pallaces, there is a God that will trie them and
all his people by fire or by water, unlesse we hartily repent. Grace to
repent, graunt vs, O Lord, without delay, Amen, Amen.
3. D. Bridges before hee intangled him selfe with the Disciplinarie
controversies, writing against the papists, useth these wordes: Christ
hath put such a barre betweene Bb. and Princes, that his spirituall Bb.
cannot have earthly kingdomes. And again, where the papists helde that
the Pope was not properly but unproperly a Lorde: to take away this he
addeth: Christ simply debarreth all his spirituall Ministers from ruling
of temporall kingdomes. Christ hath both properly and unproperly
debarred them. Vos autem non sic, You shall not doe so. These wordes
strike dead Maister Sanders. Further, whereas the papists account Aerius
and all Protestants heretikes, because they hold that by Gods book A
Bishop and a Priest are all one, D. Bridges doeth therein justifie
Aerius and the Protestantes out of Hierome, Peter Lumbard, Durand, and
the Institutio of Collen. But sithens that time, writing in defence of
Bishops, he mainteyneth their Lordshippe, and accounteth his brethren
Aerian heretikes. This doublings by such as defende the Hierarchie, must
needs cast great doubtes in the hartes of all men.
5. Testimonies of learned men, imply some further
Reformation.
These followers of Reformation give greater colour to their cause by
the testimonie of auncient and late writers, whom they pretend to speake
against the manner of our gouvernement by Bishops, and for the
gouvernement of their Elders.
1. Against the authoritie and
practice of our Bb. they alleadge the Canons of the Apostles, the
Councels of Carthage, Calcedone, Constans, Turon and Macra, the
testimonie of Cyprian, Tertullian, Augustine, Hierome, Ambrose,
Chrysostome, Gregorie, Hillarie, Synesius, Nazianzene, Origene, and
Bernard.
2. Touching late reformed Churches, they mainteyne, that
there is no protestant Church in all Hungarie, Poleland, Denmarke,
Friselande, Sweveland, Helvetia, Saxony, Auspurg, or in any parte of
Germanie, in France, Scotlande, the low Countries, or in any nation
truly professing the Gospell in all the world, that doth either by their
doctrine or practice, attribute so much authoritie, civil and
ecclesiastical in sole excommunication and ordination of Priests, as is
now used and challenged by English Bishops.
3. Among late writers
they drawe to this purpose Luther, Melanchthon, Bver, Martyr, Calvin,
Beza, Bullinger, Zanchius, Daneus, Erastus, Gualter, Munster, and many
other.
4. Lastly, out of our owne Englishe Writers they fetch
matter against the Bb.
1. Harding would prove by the example of Moses, who exercised both a
Priests and Princes office, that the Pope may use ecclesiasticall and
civill authoritie. Maister Jewell answereth this: Christ him selfe
sayeth to the Pope and to all other Priestes and Bb. The kings of the
nations rule over them, and they that are great exercise authoritie over
the people, but it shall nor be so among you. He addeth the saying of
Cyrian Christ by severall dueties and distinct honours, hath set a
difference betweene the offices of both powers. Also he urgeth an
effectuall speach of Bernard to the Pope, That hee can not be both a
successour of the Apostles and a Lord. For doubtless he was forbidden
the one of them, Yet our Bb. be both.
2. Mai. Nowell Deane of
Poules saith, that Christ refused pompe, riches and dominions, when the
Divell offered them. Hee denyed his kingdome to be of this worlde, and
forbad his trew Disciples the possession of such riches and worldly
dominions, as the Pope nowe claymeth. In another place, Christ forbad
his Ministers all Dominion and worldly governement, Mat. 20. And againe,
S. Peter forbiddeth Ministers to exercise Dominion or Lordship over
their flockes.
3. D. Bilson Warden of Winc. hath thus written:
Christ expressly forbiddeth his Apostles to be rulers of Nations. The
kings of the nations rule over their people, &c. with you it shall not
be so. In which wordes Christ doeth not traduce the power of Princes as
unjust, but distinguisheth the calling of the Apostles from the manner
of regiment which God hath allowed the Magistrate. Christ saieth not,
Princes are Tyrants, you shall deale more courteouslie but he sayeth,
Princes be Rulers by Gods ordinance, you shall not be so, &c. Then he
proveth, that Katakyrievein is not meant of Tyrannicall, but of Rule
with authoritie, and shutteth up his argument in this sorte: Therefore
the conclusion is inevitable, That Princes may lawfully compell and
punish their subjects, but Bishops may not. This manner of reasoning
against the papistes hath incensed me vehemently against L. Bb. If these
reasons be not good, Maister Jewell, Maister Nowell,and D. Bilson have
much to answer.
5. On the other side, these whote pursuers of
Reformation have had great inducementes to enforce the Eldership.
1. That there was a gouvernement by Elders assisting the Ministerie
in the primitive church, is collected obscurely out of Ignatious,
Tertullian, Cyprian, Augustine. More clearlie out of Ambrose, Hierome,
Possidonius, Socrates, and the Canon lawe.
2. The Divines of later
time (almost) generally doe gather the Eldership out of the Script
namely Zuinglius, Martyr, Aretius, Calvin, Jllirieus, Hemingius,
Hiperius, Iunius, Bucer, Beza, Piscator, Oleuian, Bullinger, Szegedinus,
Musculus, Heshusius, Robert Stephen, Daneus, and Italian, Berrand de
Loques, Bastingius, Morneus, Sadeell, Nowell, Fulk, Whitakers, Snecanus,
Vrsinus, and Trelcatius. Lastly the Churches in the lowe Countries,
France, Helvetia, and Scotlande doe consent herein.
3. That the
same gouvernement by Elders should continue under the Christian
Magistrates, is agreed by John Alasco, Utenhonius, Micronius, Zuinglius,
Oecolampadius, Zuichius, Capito, Myconius, Farell, Viret, Melanchthon,
Bucer, Calvin, Martyr, Junius, Beza, Zanchius, Daneus, Ursinus,
Bullinger, Stephen, Calvetus, Colladonius, Tremulius, Pinaldus,
Tavergius, Perettus, Chaussaus, Bertrandus, Carpenterius, DePlarre,
Perilius, Henricus, Serranus, Calvus, Portus, Golartius, Jacomotus,
Dupleus, Szegedinus, Heshusius, De Loques, Bastingius, Pollanus,
Snecanes, Fulke, Rainolds, and others most rare politikes of this time,
especially Enseb. Cosmopolitan. and Bodin. Bodin having discoursed uppon
the rising, falling, conversion, and translation of the principall
Empires, Kingdomes, states and common wealthes in the worlde, at length
descendeth to the state of Geneva, & giveth a very honourable testimonie
of the great profit arising by the Discipline and Eldership to that
common wealth. His words be these: But this is to be commended in
Geneva, If there bee any thing in the world worthy commendation, which
also maketh the common wealth to flourishe though not in riches and
largenesse of dominion, yet surely in vertue and godliness. I meane the
Discipline of the Ministers (or Elders) which is as excellent and
heavenly a way as can be devised to represse the faultes of men, and
such enormities as can not be redressed by any human lawes and
judgements. Yet this censure is according to the rule by Christ
prescribed. Namely, at the first secretlie and friendlie, afterwarde
somewhat more roundlie and sharpely. Then if the party doe not relent,
he is interdicted solemnly and seriously from the participation of the
heavenly mysteries. If this doeth no good, then the Magistrate
punisheth. Whereupon it falleth out that such thinges as are not
punishable any where by lawe, are without any stirre or tumult reformed
there by those Censors (or Elders) who bee greatlie reverenced among the
people, by reason of their vertue. Therefore it is, that no whoores, no
drunkards, no dauncing, no begging, no idle persons are to be founde in
that citie. The more popishe and corrupt that this Bodin is, the more
available and lesse partiall is his testimonie in this matter. I would
to God we might see the like effect in any Citie or Towne in England,
wrought by the gouvernement of L. Bb.
4. This gouvernement by Elders is commended to bee used in all
Churches for ever by the Churches in France, the Lowe Countries, in
Helvetia, in their latter confession whereunto subscribed the Churches
of Tigure, Berne, Scaphusia, Saint Galls, Rhetia, Myllaine, Bienna,
Geneva, Savoy, Polonia, Hungary and Scotlande. Wherein be thousandes and
ten thousandes of the most excellent Divines upon earth.
5. Lastly, this gouvernement by Elders joyned to the Ministers, hath
bin used (as I have heard reported) under the Emperour in Bohemia, the
Turke, and Bassaes in Hungarie, the Papistes in France, the Protestant
Magistrates in Scotland, Saxonie, Countie Palatine of Rhene, Helvetia,
Savoy, France, The lowe Countries, Scotlande, and many places in
Germanie. Though some Churches and learned men doe not like of
excommunication (in which matter they condemne our state) yet I protest
in the presence of Almightie God, that in all the course of my studie,
touching these controversies, I have not (to my remembraunce) founde,
read, or hearde of any protestant Church, or learned man in the world,
who misliketh that certaine Elders, or grave personages should jointly
gouverne the Church with the Ministers, but onely wee of England.
Wherein we at unwares doe impeach the Parliament and hir Majestie of
indiscretion, which have thought most meete to give the chiefe managing
of the Church not unto the handes of one Bishop, but of many
ecclesiasticall Commissioners, whereof some bee Ministers, and some lay
men, therein resembling an ecclesiastical Eldership. The Bishops wishe
that the ecclesiasticall Commission were more common. And I think if it
were settled in 500 places more then it is, and should governe by the
worde of God and lawes of this Realme, that there would arise more
profit thereby to Religion, then yet hath bene founde by the Bb.
To drawe towardes a conclusion of this matter, It may bee that they
who have attained to as sounde knowledge in all pointes of doctrine as
any since the Apostles time, should mistake in Discipline. It may be
that they whom the spirite of wisedome hath guided in expounding the
Scriptures should be alwayes forsaken of that spirite, when they came to
expounde or speake of a text concerning discipline. It may bee that all
these lights of the world which avowe there was a gouvernement by Elders
in the primitive and best Church did and doe grope in darknesse, and
that the authours of the Remonstrance and Matthewe Sutcliffes treatises
have found out the trueth, but untill they have approved them selves as
profitable to the Church as the former writers have done, men (not
partiall) will still make scruples in these matters.
Againe, it
may be that the exercise of this gouvernement is a matter of confusion,
discord, dishonour to the Magistrate, puritanisme, rebellion, a
marprince, a marlawe, a marstate, and mar-all, but it is unlikelie that
it should be admitted underso many Princes Christians and infidels,
papists and Protestantes, and commended by such pearelesse Divines if it
deserved any such taxation.
It is from my purpose in this place to dispute which gouvernement is
better or worse, or whether these authorities & testimonies (which I
call God to witnes, I take to bee according to the allegation) be
agreeable to the trueth or otherwise: onely I trust I have sufficiently
proved mine intention, namely, that, Seeinge the lawes established
expect a further and better reformation, Seeinge the writinges of our
Divines in the common cause against the Papistes, Seeinge the confession
of the Bishops and their favourers, Seeinge their doubtfull and
suspicious handlings of these controversies, and Seeinge the testimonies
of Councells, Fathers, late Writers, and Churches imply so much, I
conclude, that things goe not so cleare for the Bb. but that further
reformation, conference, or triall is expedient.
Till which Reformation, tryall and conference be atchieved, all that
bee not blinde in affection doe wishe that these followers of
Reformation may receyvue more curteous usage thaen yet appeareth. For
(most gratious Soveraine) they bee your Majesties subjectes aswell as
the Bb. They be professors of your owne religion aswell as the Bb. They
be Ambassadors of Christ Jesus aswell (if not more in regard of their
painfulnesse) then the Bishops. If you will not heare them, whom can
they flie unto? If you will not pitie their manifolde miseries and
molestations, then they are destitute of himane comfort. They deserve
favour. They have brought many to the knowledge of God, who otherwise
should have remained captives under Sathan and traytours to your
Highnes. They are unreproveable before all men, save in this question of
Reformation. Wherein if they offende (as it may bee they doe, for the
best men bee lyable to errour:) surely it is to bee thought they fall of
ignorance. 1. The writings of the Bb. them selves. 2. The disputations
of our Divines against the papistes, published and printed by
authoritie. 3. The testimonie of the principall Divines in Europe. 4.
The untoward ruling of the Bb. 5. And the apparant utilitie by governing
Elders, doe lye as offensive stumbling blockes in their way.
To the ende that these men may have more mercifull acceptation, and
may not be subject and lie open to the bloudie desires of their
adversaries, whereof (no doubt) some be hollowe harted papistes, and
some without God in this worlde, who neither regarde Religion, Prince,
Bishop or Countrie, but with their own ease and advantage, I have (under
the favour of better judgement) taken in hande to pleade, nor for any
landes or tenements, but for the lives of your Majesties most lyall
subjectes and Gods faithfull servauntes (for God may have great interest
in them, though they erre in Discipline) whom some do drawe within the
statute of Newes, because they doe write for Reformation. The words of
the statute be these:
If any shall advisedlie and with a
malicious intent devise, write, &c. any maner of booke, writing, &c.
containing false, seditious and slaunderous matter to the diffamation of
the Queenes Majestie (that now is) or to the incouraging, stirring, or
moving of rebellion, or insurrection within this Realme, he shall suffer
and forfeit as a felon. From this lawe it is thus reasoned: Whosoever
write bookes to the diffamation of her Majestie, and to raise rebellion,
doe offende against this Statute, and are felons.
They that write for Reformation, make bookes as to diffame the
Queene, and raise rebellion. Therefore writers for Reformation offends
against this statute, and are felons.
They prove the first parte
of the Minor in this maner:
They that diffame the Bb. who bee
members of hir Majesties body politicke, and uphealde by hir lawes, doe
diffame the Queene.
They that write for Reformation diffame the
Bb. &c.
Touching the second point in the Minor, the
followers of the Bishops would prove that the Seekers of Reformation do
write to stirre and move Rebellion. First by argument drawne from the
generall scope of their writings. Secondly, by particular supposed
mutinous and rebellious sentences scattered in the bookes written in
defence of Reformation.
Their generall argument is to this effect:
They that write to worke discontentement in the mindes of the
subjects against the governement receyved, doe write to move a
rebellion. For Discontentement is the mother of Rebellion.
The
Seek of Reformation write to worke a discontentement in the mindes of
the subjects against the governement receyved: Therefore they write to
move a Rebellion. The supposed mutinous speaches which they gather out
of the bookes which speake for Reformation, are these: D. Banc. sayeth,
that Martin threatneth Fists. Others object a place in Martin Senior,
where he mentioneth a hundred thousande handes, and sayeth, That these
so many togither, would strike a great stroke.
D. Cosins citeth one Fran. Junius, pag. 28. who holdeth, That people
may resist the Princes that hinder the Presbyteries. And that in the
seconde Admonition, pag. 29. it is sayd, That many thousands in England
desire that platforme, and that great troubles will come of it, if they
be withstood in their dvises, &c.
If I were persuaded that any seeker of Reformation did intended
either to diffame hir Majestie, or to raise rebellion, I am so farre
from approving his fact or writinge in his defence, that I adjudge him
rather to be punished as a traytor then a felon. But because I assure my
selfe that they bee guiltles of these crimes, in tender regarde of
innocenceie, and of hir Majesties most godly lawes, which ought not to
bee perverted, I have attempted to aunswere the quarells of their
adversaries in this behalfe: Salvo semper meliore indicio: Which clause
I will have to runne and reache from the beginninge to the midsts from
the midsts to the end of all this treatise.
For answere to the
first point in the argument, I doe make good that Admitt the Seek. of
Reformation doe diffame the Bb. who be members of her Majesties body
politike and uphelde by hir lawes. yet they doe not diffame the Queene,
as this statute intendeth.
In my understanding, there be two generall Bodies politike in this
lande. The one, the Bodie politike of the Realme, the other, The Bodie
politike of hir Majestie. The Bodie politike of the Realme, is, All the
people in the common wealth, contracted and distinguished into the Three
states of the Parliament. The first is the Queenes Majestie, The second,
The Lords, The thirde The Commons. The Bb. be not one of the Three
states, though Matthewe Sutcliffe should affirme it twentie times,
unlesse he well turne out either the Queene, the Lords, or the Commons,
and assigne their place to the Bishops. Although the Bb. since the time
of H. Have bene present in the Kings Courts, with other Barons, till the
matter came to the losse of limme or life (for at such times by the
lawes they are to avoyed the place) And although they are de facto
intituled as Authours of our Statutes, yet I holde that this is onely of
grace and favour, and not de jure or by necessarie right. For our
Princes (as was convenient) at the assemblie of their Parliaments have
used to call the Bb. so long as they were taken for godlie and learned,
into their consultations that did concerne the state of the church: but
yet they have not so inthralled them selves to the advise and assent of
Bb. as if no statute might be of force without them (as the Bishops doe
nowe to boldly insinuate.) For many lawes have bin made & doe yet stande
in force, the Bb. being absent, or utterly refusing to assent unto them,
as is expressly proved and shewed out of the statutes and Parliament
rolles by Maister Jewell, Maister Nowell, Maister Fox, Maister Bilson, &
Maister Lambert, a learned lawier of Lincolns Inn. Wherefore seeing the
Bb. according to their dignities bee none of the three states of the
Parliament, or of the Bodie politike of the Realme, (no otherwise then
common subjectes be, in which respect they are not diffamed) it can not
be taken that in this sence they be members of hir Majesties Body
politike, and therefore the diffaming of them doeth no more touche the
Queene, then the diffamation of a common subject, which faulte is
otherwise prevented then by the punishment die to felons.
The generall Body politike of hir Majestie, is, as I conceive, all
the Officers and Magistrates of this lande, who derive all their
authoritie either mediatelie or immediatilie from the Queene. In which
regarde the Bb. be members of hir body politike, drawing from hir
Highnes their civill authoritie & lordship. For their ecclesiasticall
authoritie hath bene heretofore deduced from hir Majestie: but I see
that of late they begin to claime it from God as the Queene doeth hir
Crowne. But howsoever the Bishops claime their worldly state or
spiritual primacie, the Seek of Reformation doe mainteine, that their
jurisdiction is contrarie to the worde of God. Not condemning extertall
honor (which is good and godly in it selfe) but mistaking that it should
be accepted by such persons as are disabled and made uncapable thereof
by the Scripture. Thus much for better understanding of this question.
To proceed.
1. There must divers things concurre to make bookes felonious by
this statute. First, they must be written Advisedly against the Queene,
that is, of purpose, wittinglie, not of simplicitie or ignorance.
Ignorantia facti excusat: Igonorance of the fact excuseth the faulte.
And therefore as the Prell dealt injuriously with Richard Carmichael in
Scotland, in compellinge him to burne his bill because in his dreame hee
did cry out, The Divell take away the Priestes, for they are a greedy
packe: so if any man in his sleepe or at unwares shal cast forth
diffamatorie words against the Queene, he is not within this statute.
Secondly, the booke must be written of malicious intent, and as the
preamble of the statute is, by one ill affected to hir Majestie, and
therefore if a man use such a speech as Burdet the Marchant did, when he
said, He would make his sonne the heire of the crowne, meaning his house
at the signe of the Crowne, not intending any hurt to the King or Crowne
of Englande, he could not without great injustice be drawne within this
or the like statute. Thirdlie, the wordes must conteine false and
seditious matter, and therefore if a man should have said, that the King
William Rufus did wickedlie, who to gett mony of the Jewes, caused some
converted to Christianitie, to returne to Judaisme (the fact being trewe
and wordes not seditious) he could not justlie be punished by this or
any like statute.
The Seekers of Reformation have not, neither doe write Advisedly to
diffame the Queene, for they name not hir Majestie to any dishonor in
any of their bookes. If the contrarie can be proved, Currat lex: let the
offender be punished as hee deserveth. They onely seeke to have (as they
thinke) the corruption of the time redressed, as the Prophets & the holy
men of God have done heretofore, without intendinge anie dishonest to
good Princes, such as hir Majestie is. The Seek. of Reformation write
against ignorant and unlearned ministers: so the Prophet Esaie livinge
under the godly king, did call the priests that wanted knowledge Dumbe
dogges, such as can not barke. The Seekers of Reformation write against
such as be careles and negligent in feeding the soules that depende upon
them, that take the fleece & turne over the care of the flocke to other:
so Esaie reproveth the priestes of his time That lye and sleepe, and
delite in sleeping. And another Prophet taxeth them that did not Keepe
the ordinances of holy thinges them selves, but set other to take charge
of the sanctuarie. The Seekers of Reformation doe cry out against
persons, that can not be content with a competent living, but insatiable
by dispensations and qualifications soe joine benefice to benefice, and
charge to charge, rather to enriche them selves then benefite the
Church: against such men did Esaie complaine, calling them Greedie
dogges, that can never have enough: every one of them looking to his
owne way and to his owne advantage. The Seekers of Reformation write
against the civill authoritie and rule of Ministers: So Jeremie in the
dayes of Josiah a vertuous Prince, condemned Priests, For hearing rule.
The Seekers of Reformation write to have the Church throughly purged of
all remnants of popery & idolatrie: So the spirit of God did note as a
fault even under most excellent Kings, That the hie places remained
unremoved. All these and many other witnesses of the trueth did speake
and write against the state of the Church in Judah, and were not (I
trust) advised diffamers of the Princes under whom these corruptions had
gotten strength. In like manner the writings of the Seek of Reformation,
against such thinges as they verilie beleeve to be enormious
corruptions, can nor justly bee deemed, advisedly and of purpose
diffamatorie to hir Highnes. When persecution was most furious in
Englande, they that wrote most vehementlie against the Bishops & their
proceedings, contenanced by lawe, were never accounted advised diffamers
of the Prince for then they should have bene reputed and punished as
traytours or rebells, rather then as scismatikes and heretikes. Neither
hath there bene in all the thirtie yeares of hir Majesties most
flourishing raigne (till within 2. or 3. yeares last past) any such
conclusion ever made, though the same lawes (in substance) have bene in
force and occasion given of great extremitie. I am perswaded that upon
hearing the matter debated by learned Lawiers on the parte of the
defendents (as lawe and reason would, in this matter of difficultie that
toucheth life) that our reverende Judges would at the first make a
quare, whether the advised diffamation of the Bb. were an advised
diffamation of the Queene. Therefore it may well come under the title of
Newes, that the Seekers of Reformation should resolve in a point of law,
wherein the best lawiers may stand in doubt. If my father were a L.
Bishop or a Nonresident, and I should write against the state of the Bb.
or Nonresidence, to make men conformable to the lawe of God, it were
absurde to affirme that I did write of purpose and advisedly to diffame
my Father. So in our case mutatis mutandis, &c.
Neyther doe the Seekers of Reform write against the jurisdiction of
Bb. of any hatred, or Malice to the Queene. For whosoever were King or
Queene of England (though it were David him selfe) they would write to
the same effect, that they doe nowe. It is not like that they malice hir
Majestie: for (saving the matters in variance) no man can charge them
with any shewe of disloyal behaviour. They are instant for hir Majestie
in prayer, both publike & private. They detract no duetie, no
imposition, no taxe or subsidie, as becommeth duetifull and loving
subjects. It was never heard that any one no not one of them, did ever
attempt any hurt to hir Roayll person. Search the Rolls, looke the
Recordes, it will appeare that some of them (whom England while England
indureth, shall still with thankfulnes remember) have hazarded
themselves asmuch for hir Majesties safetie and Englands good, as any
subject whatsoever. When the Spaniards intended an invasion, the
establishment of a sorraine potentate in the Sea Royall, and the
conversion of this lande into Aceldama, a fielde of bloude, the
Ministers that seeke Reformation gave great assurance of their affection
and loyaltie to the Queenes Majestie & the seate. They were importunate
with the Lord by private and publike prayer & fasting for the safetie of
hir Royal person, before the Bishops or their followers were seen to goe
about any such matter. And being interdicted by the Bishops (such was
their zeale to the State) they still contnued as they had begun: some of
them (weake in body, though strong in spirite) preaching three or foure
times a day, manie daies togither, as London can witnesse: incouraging
the people to fight for the Gospell and for their Soveraigne: still
calling for repentance, that God might bee mercifull to us, our Prince
and Countrie. Also when the expedition was made into Portugall, they
renewed these exercises a fortnight or 3. weekes before the Bishops sent
to their favourers any precepts or instructions to doe the like. Is it
likelie that these men doe malice hir Majestie? Surely they malice hir
as Esay, Jeremy, and other Prophetes did malice Ezechiah, Josiah, and
other godlie Kings of Judah, when they reproved the abuses of the Church
under them, seeking that they might flourish in all honour by the due
observation of the Lawe of God, adding vertue to vertue, and reformation
to reformations, till Judah and Jerusalem were clearely purged. Is this
malice to Princes? No. They that hide from Princes the deformitie of a
state, crying peace, peace, where no pece is, they bee the most
malicious and pestilent enimies of the stae.
The men that call for Reformation, may pretend cause or colour of
cause both in matters of doctrine & fact, why they may hate the Bishops,
which in no sorte may bee applyed to hir Majestie.
The Bishops impugne that which heretofore they have delivered as the
trueth of God, as I have shewed. They confesse there be infinite
corruptions in the Church, which yet they will not reforme, nor suffer
other to sue for ammendment or reformation thereof. They confesse that
by Gods worde a Priest and Bishop are all one, yet they and their
followers make it heresie so to beleeve, building upon Epiphanius, who
also erroniouslie in the same place calleth the Bishops, and all them
heretikes, that denie prayer for the dead. Which determination of
heresie upon one mans worde, as it is against the lawes of this Realme,
so it wrappeth in heresie both the Syriake Interpreter, who useth one
worde Kashisha, both for Priest and Bishop. And also Chrysostome,
Ambrose, Theodorete, Hierome, Oecumenius, Isidore, The Canon Lawe, (in
force in England) which saith, That the primitive church had no other
sacred orders, but Deaconship and Priesthood. Also, Wickles, Marsilius
of Padua, Luther, Calvin, Musculus, Hofman, Sadel, Mornee, Marlotate,
Junius, Whitakers, Fulk, Jewell, Bullinger, The Waldenses, Alley Bishop
of Excester, Lambert, Beza, Daneus, The Magdeburyenses, Knitsius,
Melanchthon, Szegedinus, Many Christian Churches, and all Protestants
that have written of this matter, who teach expreslie, that by the
trueth of Gods word Bishops and Priestes be all one and of like
authoritie, & therefore are condemned by Bellarmine, Turrian, Duree,
Spence, Harding, The Rhemists, Stapleton, Sanders, Bristowe, and other
papistes, to be Aerian heretikes: even as the Bb. doe account (for the
same cause) all the mainteiners of Reformation. The enimities to
Reformation doe esteeme it an absurde and monstrous thing, to holde,
That a Pastour and Teacher differ in office, though the Syrtake
interpreter doe distinguishe them aswell as Apostle and Evangelist, with
deragnavatha with demalphane, which Guido translateth Ephe. 4. 1, 1.
Some Pastours, and some Teachers. And although Musculus Hiperius,
Calvin, Martyr, Kemnitius, Beza, Sadeel, Dancus, Szegdinus, Hemingius,
Bucer, Bertrand de Loques, Villiers, Junius, and ten Protestante
Churches, (as Maister Rogers confesseth) doe account of them as distinct
callings. The Bishops doe affirme, that by the common exposition of all
writers Christ by katakyrievein Matth. 20. 25. doeth onely prohibite in
the ministerie tyrannicall, not lawfull Lordly rule, yet of all these
writers they can onely name three or foure, whereas the Seekers of
Reformation may produce Luther, Zuninglius, Melancton, Calvin,
Bullinger, Hemingius, Illiricus, Gualter, Nowell, Jewell, Sadeel, Beza,
Munster, Bridges against the papists, Bilson, Broughton, Rainolds,
Withers, Whitakers, Snecanus, Szegedinius, Fulke, Erastus, and the
Churches of Bohemia, who say, that Christ speaketh there of lawfull
Lordly rule, forbiddinge his Apostles and Ministers of the Gospell to
use the same. The Bb. and their friends adjudge it a popedome and
tyrannie to excommunicate Princes, although them selves doe excomunicate
inferiour Magistrates (whom the Scripture doeth honour with the hie
title of Gods, aswell as the most glorious Emperour) and although both
Bucer, Calvin, Suecanus, De Loques, Beza, Daneus, Zanchius, Nowell,
Poinet Bishop of Winchester, Jewell, Bilson, and Bridges, doe by their
doctrine in priviledged bookes approve the same. The Bb. charge the
Seek. of Reformation, flatlie and fully to agree with the papistes in
the article of the Princes Supremacie in matters Ecclesiasticall, yet
the Seek. of Reformation differ from them in these substantiall pointes
following:
1. They give the Prince authoritie over all persons ecclesiasticall
whatsoever: the papistes exempt their cleargie. 2. They holde that a
Prince may depose a priest as Salomon did Abiathar, and accordingly they
obey being silenced: the papistes denie it. 3. They affirme that if
Priests doe make wicked decrees, that the Prince may enforce them to
better: the papistes denie it. 4. They say that Princes may and ought to
make lawes for the Church, but with the advise of godly Pastours: the
papistes denie it. 5. They holde that if the Pastours be unlearned and
ungodlie, the Prince may of him selfe without their assent or advise
make orders & lawes for ecclesiasticall matters: the papistes doe
utterly denie. Lastly, they will subscribe in this point to the Articles
of Religion established by lawe, to the Apologie to the Church of
England to the writings of M. Jewell, M. Nowell, M. Horn, Maister
Whitakers, Maister Bilson, Maister Rainolds, M. Fulke, (for I protest I
have sought, but found nothing in these mens writings touching this
matter, that dissenteth from the opinons of them that sue for Reformat.)
Besides they take the othe of the Supremacie as hir Majestie and the
Parliament doeth expounde it. Whereupon by expresse allowance of law
they are in that respect hir Majesties good and obedient subjectes, and
they that inforce more upon them in this point of the Magistrates
authoritie then that othe with the Queenes exposition thereof
comprehendeth, are upon hir Majesties royall worde, and enact of lawe
Malicious persons. Furthermore the Bb. saye, That the generall opinion
of the best writers is against the gouvernement by Elders: whereas they
can mane only foure, whereof Calvin and Beza are two who nowe be made as
partiall as Maister Cartwright, and yet the Seek. of Reform. for one
writer against the gouvernement by Elders, may name 3000. with it. Not
one Protestant out of Englande misliketh it. Some of the Bb. doe
confesse the gouvernement by Eld. was used in the Apostolike church, yet
they call it a popedome and tyrannie, and preferre an invention of man
before it.
The Seekers of Reformation finde them selves grieved with many
matters of fact to which hir Majestie is not privie nor partie.
They thinke it harde that any subject should devise articles and
subscriptions, and publish them in their own names upon great paines and
penalties to be yeelded unto, contrarie to the lawes and liberties of
England. It is thought strange, that the Bb. should preciselie inforce
the statut, That no Minister ought to use any other open prayers then be
set forth in the communion booke, and extort a promise and subscription,
to use the forme in the saide booke prescribed and no other, and yet
injoine Ministers when the Spaniards were upon the Seas, to use in
publike assemblies, newe prayers, which the Bb. themselves had
contrived. The Bishops care for the Church is commendable: but not the
contradiction. They see not why the Bb. should drive them to weare a
Surplisse, and yet themselves neglect the use of Pastorall staves,
seeing the lawes tie the Bishops to the one aswell as the Ministers to
the other. They holde it scarce agreeable against the statute that
authorizeth the Communion booke, shoulde be punished as an offendour in
the second degree, and that by an ecclesiastical court, albeit by lawe
he should have bene convicted therof according to the common lawes by
the verdict of twelve men, &c. They complaine, that the Ecclesiasticall
Commissioners having onely to deale in causes which by ecclesiasticall
power may bee corrected, doe convent before them the publishers and
writers of bookes for Reformation, which are supposed to be felonious, &
therefore punishable by temporall Justices. They thinke it harde that in
cases repleuisable by lawe they may not bee bailed by sufficient
suertie. They thinke they have injurie when they are cited by Bb. to
make othes and recognisances in causes not testamentarie or
matrimoniall. They take it greviously, that they are compelled to take
infinite and generall othes to aunswere to intrapping interrogatories
(as was practised by the cruell Bb. in Henry the fourth time) and that
in matters notorious, where neyther sufficient proofe nor witnesse is
wanting. They pretende many other grievances, as to be inprisoned,
suspended, degraded and deprived without due cause and course of lawe,
the subjects there by being lest destitute of heavenly teaching, &
committed to an ignorant or carelesse prelate, who suffereth the
atheist, the papist & traitour to pray upon them. Lastly, they greatly
complaine that the Bb. should be so unnaturall as to seeke the life of a
right godly and faithfull Preacher of the Gospell, I meane Maister
Udall, to whom life was offred if hee would but take his oth that he did
not make a booke whereof he was supposed to bee authour. A rare example,
that a man should bee knowen standing at a barre, shackled in bolts (but
quare quo jure) and coupled with a murtherer, whose conscience was
thought so faithfull and found by the Judge him selfe, that he would not
sweare falselie to gaine his life.
Hir most excellent Majestie is free and cleare from all this
dealing. Shee doeth not oppugne the knowen trueth. Shee thinketh the
present reformation to be sufficient. Shee weigheth not heresie by the
drowsie dreame of one Doctour. Shee doeth not joine with the papists in
concluding all protestants to be heretikes. Shee doeth not account that
straunge and monstrous, that the most auncient and best interpreters doe
agree upon. Shee braggeth not of all, when shee hath fewe or none. Shee
freeth not hir selfe from lawful censures. Shee calleth the Seekers of
Reformation that yeeld to the othe of the Supremacie, as shee expoundeth
it, Hir good and obediene subjects, and adjudgeth their adversaries
Malicious persons. Shee doeth not revile the Apostolike gouvernement.
Shee doeth not authorize the Bishops to contradict the lawes, their owne
articles & proceedings to incrouch upon the temporal Courts, to call men
before them where their Courtes cannot holde plea, and to vexe them
without mercy or justice. To be short, thee hath not sought the life of
a Minister of the Gospell, but like Abigail blessed of the Lorde God of
Israel, hath kept the handes of the executioner from shedding innocent
bloude. The Bishops perswade hir Highnes (for who would not beleeve the
Grave fathers of the lande knowing nothing to the contrarie) that
matters of the Church goe verie well. But if it shall appeare to hir
Majestie to be otherwise, thee will of hir gracious disposition make
speede to a better reformation.
Wherefore, seeing they that write for Reformation have cause or may
pretend cause or colour of cause to beare hatred to the Bishops, which
can not any way be applied to hir Majestie, it followeth that the hatred
or malice (if you will have it) proceeding from these causes, can not
fall upon hir Maijestie: for the offences bring hatred and malice to the
person, & men be maliced & hated not for sinnes of ignorance or good
meaning, but of knowledge and wilfulnesse.
Furthermore, the Seekers of Reformation can not have any Malicious
intent in writing for the Discipline. They offer their lives to prove
the trueth, necessitie and utilitie thereof. Though a papists cause bee
nought, yet his intent may bee good. And why should not wee presume so
much for a good christian as for a popish traitour and impious idolator?
Lastly, they doe not write False and slaunderous things, (the worde
seditious belongeth to the accusation of Rebellion) for that doeth not
yet appeare. The last replies are not yet aunswered. Many things still
objected which were long ago confuted. The followers of Reformation
lacke libertie to aunswere in their owne cause. If they speake, they be
silenced: if they write, they wante PRINTERS. They be shut up in close
prisons, their handes (as it were) bounde, & then buffeted. They are
blindfolded, and then must reed, who did smite them. Unlesse the
Justices and Jurours can disprove all that hath bene written, and
confounde the most profound Clarks in the world, whom the Bishops
adversaries have shewed to stande for this reformation, they can not
justly sentence their writings to be false and slaunderous. The
certificat of the Bb. in this case is traversiable, and not to be
admitted. They stand at the barr as parties.
It is worse then heathenish to beleeve Scipio Africanus, who
conquered the thirde parte of the worlde, when hee speaketh in his owne
cause. If our Saviour Christ should beare witnesse of him selfe, his
witnesse were not fitt, though it must needes be trew. In Parliaments
that concerned the Bb. as parties, they have bene excluded.
But the lawe and state of Englande (you will say) account these
things False.
So the lawes of other nations account them trew. In matters of God
(as is the governement of the Church) the lawes of God ought to
determine trueth and falshood. They onely should informe the conscience
of Judges. There is not alia veritas Theologica, alia Philosophica: one
trueth in Divinitie, another in Philodphie or humanitie. That
distinction is false and contradictorie. God is one, his worde one, his
worke one, his trueth one. We may aswell say, There be two Sunnes, as
two Treuthes respectfuelie in one thing. The worde of God, not lawe of
man, is the touchstone of this trueth. Justice Gascoine being demanded
of King Henrie the 4. what he would doe, if a man guiltles in his owne
knowledge, were founde guiltie of murther by verdict afore him, made
this aunswere, (although the verdict was as good in lawe as any lawe)
That he would respite judgement, and crave the Kings pardon for the
partie convicted. With which answere the King was well pleased. Whereby
we learne, that our owne knowledge and the law of God assured in our
conscience, ought rather to guide our judgement, then the verdict of
law, or testimonie of men.
Seeing then that the Seekers of Reform. have not written neither do
write Advisedly, Maliciouslie, or Falslie, much lesse both Advisedlie,
Maliciouslue, and Falslie, to diffame hir Majestie. (for the wordes be
in the copulative) I conclude in this generally negativelie to the
adversaries argument, thought I should admitt it to be trewe, yet
considering these things doe not concurre in writing of books for
Reformation, that they be not within compasse of this statute.
