such fondness of his own Composures But left it to Austine the Monk whom he sent over into England when he consulted him in it either to use the Roman or the French Rituals or any other as he should find they were most likely to edifie the people But After this there were great variations for as any Prelate came to be Canonized or held in high esteem by the people some private Collects or particular Forms that he had used were practised in his or perhaps as his Fame spread in the Neighbouring Diocess Thus the Liturgie as it's first rise was in Austine's time or thereabout which was occasioned by the Errors that then did infest the Churches at which time the Ministers would vent their Errors in their very Prayers even so by degrees it received remarkable Additions some part brought in at one time and some at another So says Dr. Burnet In every Age there were notable Additions made and all Writers allmost in the Eighth and Ninth Centuries employed their Fancies to find out Mystical Significations for every Rite that was then used and so as a new Rite was added it was no hard matter to add some Mystery to it This had made the Office swell out of measure and there was a great variety of them Missals Breviaries Rituals Pontificals Portoises Pies Graduals Antiphorals Psalteries Hours and a great many more Out of these was the English Service taken which as it had no higher Rise than that of Gregorie's or at most Ambrose's Liturgy in like manner it was a Composition of time the Remaining parts having different Fathers some hundred years younger than the Apostles This I 'le evince particularly out of Bellarmine who as his Interest prompted him made diligent search after the Antiquity of the several parts of the Romish Service Book 1. The Versicle Glory to the Father and to the Son and to the Holy Ghost was as Alcuinus thought Composed by St. Hierome at the request of Pope Damasus But as Walfrid Strabo 't was composed by the Nycene Council sometime before Hierome it may be to shew their Detestation to the Arrian Heresie which was some hundred years after Christ 2. The Kyrie Eleison i. e. Lord have mercy on us is foolishly supposed to be us'd ever since the Apostles days because 't is found in St. James's feigned Liturgy but Bellarmine cannot say that 't was us'd in the Roman Liturgy Two Hundred years before Gregory the Great who liv'd about the year 600. 3. Dominus Vobiscum or the Lord be with you An ancient Salutation us'd by Believers in the Old Testament times about which Petrus Damianus wrote a Book with this Title Dominus vobiscum Tho' this was an ancient Salutation in use among old Believers when they met one another yet we have no evidence that 't was brought into the Liturgie as a part of solemn and set Worship until the first Council at Bracca Can. 21. enjoyn'd it the Bishops and Priests 4. The Collects which were the short Prayers of several Popes and others Cannoniz'd for Saints were brought into the Liturgy by Pope Gregory almost 600 years after Christ 5. The Te Deum Laudamus or that Hymn which begins thus We praise thee O God tho' it be not found in the Sacred Scriptures yet 't was saith Bellarmine given the Church by Inspiration at the Baptism of St. Austine at which time St. Ambrose and St. Austine did extempore and alternately to the Astonishment of the people sing this Hymne as Dacius Episcopus Mediolanensis reports 6. After the Lessons the Responses which are so call'd saies Rabanus because one who begins is answer'd by the rest were first invented by the Italian Churches was not within several hundred years after Christ By these Intimations concerning the Antiquity of some parts of the English Service 't is evident That as all stinted Liturgies compared with the most primitive practices are new so our Liturgie which was taken out of Gregories A Liturgie not so ancient as that of Ambrose and which in process of time was strangely alter'd is much more new unto which the Dissenters cannot firmly adhere if they will as they think they ought make the most Primitive Practice the pattern and Rule of theirs What need any other Impositions on the Ministers of the Gospel or on the people now than were on 'em the first 300 years And why shall we be wiser than our first Fore-Fathers Is it not a duty to have a just respect to Antiquity Why not then to that Antiquity that comes nearest unto the Apostles days Whatever some may think there are many among the Dissenters who are fully perswaded that untill all things in Religion be reduc'd to the ancient Constitution established by the Lord Christ and his Apostles adher'd unto by those who for some hundred years followed 'em the Church of God will never flourish This is the Rule they must walk by c. or Sin against God to avoid which Sin they refuse to joyn with the Church of England in her Liturgie that is so beside the practice of the Primitive Christians Let these few of the many Arguments which the Dissenters have offered against the lawfulness of the English Liturgy satisfie the Reader On this I have the more fully insisted to the end those Sober Conformists who it may be have not considered the Reasons why the Dissenters cannot conform to the English Liturgie may see thas 't is not Honnour nor Fancy but Conscience that is the ground of their Non-Conformity I 'm very Confident that a great part of the Dissenters I speak not of all because I know 'em not would with all their Hearts Conform to all is requir'd of 'em by the Church of England could they do it with a safe Conscience and surely such among the Conformists who will consider these Reasonings of the Dissenters and who do not measure the Consciences of other Men by the Light and Latitude of their own cannot but conclude that there are some Nonconformists who cannot with a safe conscience conform but should they do it 't would be against the plain convictions of consciences As 't is not humour nor fancy that occasions their Dissent from the Church so 't is more than meer scruple of conscience These Dissenters are under strong convictions of Conscience that they sin if they conform This is certainly the case of many who are as fully perswaded that the Conformists do err as the Conformist can be that they do so This being their case the question is whether notwithstanding these plain convictions of Conscience they must conform and act contrary to their convictions Whether they may safely sin against God to the end they may render the Obedience required by man It hath been heretofore asserted by all sorts of Christians whether Protestant or Papist 1. That God must be obeyed rather than man And 2. That no authority is sufficient to oblige any to act contrary to the plain convictions of Conscience Yea
aside the Translation that is most exactly agreeable to the Original and use one that is not only imperfect absurd and senseless but in some things so contrary to the Original But some Dissenters think that their Conformity in this respect cannot but prove pernicious to the Christian Religion as it casts a reproach not only on the last and best translation but even on the Original it self They know how jealous God is about his word unto which no additions diminutions or alterations can be made but to the provoking the most high and the wounding their Consciences and therefore are afraid to conform Argument III. III. The third Argument doth more immediately concern the very Service it self unto which the Dissenters refuse to Conform because of that similitude likeness and agreement there is between it and the formes of Prayer which the Papists use That the Reader may be the more fully acquainted with the true State of this controversie about the agreeableness there is between the English and Roman Service Books and what 't is the Dissenters aim at by their insisting so very much on it I must shew 1. What they say concerning the agreableness that is supposed to be between these Service Books 2. How this came to pass What occasion'd our adhering so closely to the Popish Service Book even when we forsook their Communion 3. The Reasonings of some Dissenters from that agreeableness is suppos'd to be between these two books against the English Service First What they say concerning the agreableness that is suppos'd to be between these two Service books The Dissenters do out of King Edward's Letter unto the Devonshire and Cornish Rebels give this following account of it namely As for the Service in the English Tongue thus manifest reasons for it and yet perchance it seemeth to you a new Service and indeed is none other but the old the self same words in English which were in Latine The difference is that you our Subjects should understand in English that which before was spoke in Latine If the Service of the Church was good in Latine it remaineth good in English for nothing is alter'd but to speak with knowledge that which was spoke with ignorance Furthermore these Dissenters add as I find in their Anatomy of the Service Book That every piece and parcel of the Liturgy word for word is out of these Popish peices namely the Breviary out of which the Common Prayers are taken the Ritual or book of Rites out of which the Administration of the Sacraments Burial Matrimony visitation of the sick are taken The Mass-book out of which the consecration of the Lord's Supper Collects Epistles and Gospels are taken As for the book of ordination of Arch-bishops Bishops and Ministers that is out of the Roman Pontifical These things being so whoever pleads for the English Service book doth so far defend the Romish Mass-book not that 't is a defence of the whole Romish Service for in the Anatomy of the Service Book 't is acknowledged that every thing in the Mass-book is not in our Liturgy though all that is in our Liturgy is word for word in the mass-Mass-book But so far as our Liturgy is defended so far that part of the Romish Service is defended for which reason the greatest Champions who among our Church men have most zealously written in defence of the Liturgy and have been consider'd by the Church of Rome as men who have done great Service to the Roman Religion Thus Whitgift and Hooker have had their applauses from the Romanists 'T is not unworthy observation to find Arch-Bishop Whitgift reproaching Cartwright and the Dissenters as a people eminently serviceable to the Papist and Dean Stilling fleet to give the utmost countenance he could thereunto whereas the truth is that that on which Whitgift grounds his censure will not bear it and though none of Dean Stilling fleet 's adversaries have taken any notice of it that I can find yet Whitgift himself is the man who has had from the Jesuites great thankes for what he has written against Dissenters in defence of the English Service and Discipline That Whitgifts Censure concerning the Dissentes subserviency to Popish designes is groundless being rather the product of his indiscreet passions than of sound arguings is evident in that the great reason given to shew that the Dissenters are the Papists promoters is because they assert that the Papists ought not to be compel'd to receive the Supper of the Lord so long as they continue in their Popery that is they ought not to act contrary to their Conscience nor dissemble with Almighty God by professing themselves to be Protestants even when they are really and in heart Papists whether this be to gratifie the Papist let the impartial Reader judge But that Whitgift has gratify'd the Papist in his writings against Dissenters I 'll evince by producing what the learned Parker in his Ecclesiastical policy lib. 1. chap. 33. insists on in answer to this objection of Whitgift Bancroft and others where he shews how William Reignolds the Jesuit asserts that John Whitgift in his discourse against Cartwright has defended the Catholick Cause and accordingly the said Reignolds in the preface against Whitaker makes great use of Whitgift and in the book it self he sends Mr. Whitaker unto Dr. Whitgift for a supply of reasons for the confirming their notion about putting of our caps and making curtesie at the hearing the Name of Jesus Scultinyns and Stapleton give the same Character both of the writings of Whitgift and Bancroft against the Puritanes even as Gretzer the Jesuit triumphs in Saravias and Sutcliff's defence of the Episcopal Authority in Civils And as Whitgift even so Hooker for the service done the Church of Rome by what they have writ in defence of the worship and discipline of the Church of England hath had the praises of the Romanists This Mr. Walton in the life of Hooker has observ'd which is no more than what Dr. King Bishop of Chichester was acquainted with as he himself expresses in a letter to honest Isaac I am glad you mention sayes the Bishop how much value Robert Stapleton Pope Clement the 8th and other eminent men of the Romish perswasion have put upon this book having been told the same in my youth by persons of worth that have travelled Italy And what doth this discover less than that such is the agreement between the Service and Discipline of the Church of England and that of Rome that whoever pleads for the one defends the other Furthermore in the Anatomy of the Service Book we are furnished with an Historical Account of the Papists approving our Liturgy There be sayes the Author thereof abundance of instances for the Papists approving our Liturgy witness Mortons Appeal Pope Pius the 4th and Gregory the 13th offered to Queen Elizabeth to confirm the English Liturgy Witness Dr. Abbot then Prelate of Canterbury and Mr. Cambden in the life of Queen Elizabeth who
sayes the common fame went for truth that the Pope promised to confirm out of his own authority the English Liturgy provided her Majesty should rank her self with the Roman Church To thefe I adjoyn Dr. Boyes who was a bitter expositor of the English Liturgy as Heiga by the Doctors of Dowayes appointment was of the Mass after he hath whetted his teeth upon the Schismaticks in his Epistle to Bancroft he produceth the letter of Pope Pius for the approbation of the Service Book and notes also the Testimony of approbation from Bristow in his motives Queen Elizabeth being interdicted by the Popes Bull. Secretary Walsingham wrought so that he procured two Intelligences to be sent from the Pope as it were in secret into England to whom the Secretary appointed a State Intelligencer to be their Guide who shew'd them London and Canterbury service in all the pomp of it which the popish Intelligencers viewing and considering well with much admiration they wondred that their Lord the Pope was so ill advised or at least ill informed as to interdict a Prince whose Service and Ceremonies so Symobiliz'd with his own and therefore returning to Rome they possest the Pope that they saw no Service Ceremonies or Orders in England but they might very well serve in Rome whereupon the Bull was recalled to this also Doctor Carrier consid p. 45. a dangerous seducing Jesuit gives ample evidences The Common Prayer book saith he and the Catechism contained in it held no point of Doctrine expresly contrary to Antiquity that is as he explaineth himself contrary to the Romish Service c. Much more might be spoke to this purpose but I wave it judging that what hath been already offer'd is sufficient to evince that there is at least in the judgment of many a very great agreableness between the two service books 2. What is it that occasion'd the Church of Englands adhering to so great a part of the Romish Service Book even when she forsook the Communion of that Church Whoever considers the State of the Church in Edward the sixth his time will find that Cranmer and others discover'd a propension to drive on the Reformation much farther than they did but were hindred by the iniquity of the times Thus Bullinger as I find it in a difcourse of the troubles of Franckford reports to Mr. Williams Whittingham Gilby and others that Cranmer Bishop of Canterbury had drawn up a book of Prayers an hundred times more perfect than this we now have but the same could not take place for that Cranmer was matched with a wicked Clergy and Convocation with other enemies There were also reasons of a like nature that might hinder the furtherance of the reformation in Queen Elizabeths dayes for even then the ignorance of the vulgar accompanied with a proportionable hatred to true Religion was very great Whence 't is that Cambden assures us that the change of Religion was not suddenly made but by little and little by degrees for the Roman Religion continued in the same State it was first a full Month and more after the death of Queen Mary The 27th of December it was tolerated to have the Epistles and Gospels the Ten Commandments the Symbole the Litany and the Lords Prayer in the vulgar Tongue The 22 of March the Parliament being Assembled the order of Edward the sixth was re-established and by act of the same the whole use of Lord's Supper granted under both kinds The 24th of June by the Authority of that which concern'd the Uniformity of Publique Prayers and Administration of the Sacraments The Sacrifice of the Mass was abolished and the Liturgy in the English Tongue more and more Established In the Month of July the Oath of Allegiance was proposed to the Bishops and other persons and in August Images were thrown out of the Temples and Churches and broken and burn'd Furthermore as the illness of the times did impeed a sudden Reformation in like manner the moderate temper and favourable disposition the Queen had to some part of Popery was such as hindred a full Reformation whereupon it was not so far carryed on by this Queen as 't was sometime before by her Brother Edward the sixth That Queen Elizabeth had a natural propension to favour some part of Popery is not only manifest from her I hope Conscientious conforming so far in Queen Maries dayes as to hear Divine Service according to the rule in the Romish Church and her oft going to confession and afterwards when she came to the Throne her choosing to be Crown'd by a Popish Bishop according to the order of the Roman Pontifical which had so much in it of the Ceremonies and Superstitions of the Church of Rome that 't is thought very probable the Protestant Bishops would not act in it but with great alterations and that therefore she desired 'em not to be ingaged in it But beside this Dr. Burnet gives us the same Character I have suggested for sayes he in his History of the Reformation Queen Elizabeth receiving some impressions in her Fathers Reign in favour of such Old Rites as he had still retain'd and in her own Nature loving State and some Magnificence in Religion as well as in every thing else she thought that in her Brother's Reign they had stript it too much of External Ornaments and had made their Doctrine too narrow in some points therefore she intended to have some things explained in more general Termes that so all parties might be comprehended by them She inclin'd to keep up Images in Churches and to have the manner of Christ's presence in the Sacrament left in some general words that those who believed the Corporal presence might not be driven away from the Church by too nice an explanation of it So far Dr. Burnet In pursuance of these resolves the Queen attempts the accommodating matters of Religion so unto the Romish Clergy as to take 'em into the Communion of the Church of England the which end as Dr. Heylin affirmes she so effectually compass'd that for several years the Papists continued in the Communion of the Church and when they did forsake it it was not because they approved not of our Liturgy but upon political considerations and because the Councill of Trent had commanded it and Pope Pius the 5th had Excommunicated the Queen and discharg'd her Subjects from their Allegiance and made the going or not going to Church a sign distinctive to difference a Roman Catholick from an English Protestant I 'll give you the words of Dr. Heylin they are in his History of Queen Elizabeth There past another Act for recommending and imposing the book of Common Prayer and Administration of the Sacraments according to such alteration and corrections as were made therein by those who were appointed to revise it as before is said In the pursuance of which service there was great care taken for expunging all such passages in it as might give any scandal or offence to the
only form of prayer to be us'd in publique II. But to be more particular there are many among the Dissenters who are furnish'd with such Arguments as the Reader may find in the Abridgment of that book which the Ministers of Lincoln Diocess deliver'd to the King Anno 1605. as also in a part of the Register and among the reasons for Refusal of Subscription exhibited to Cotton Bishop of Exeter by the Devonshire and Cornish Ministry and in several other discourses as in Bayly's Parallel of the Liturgy with the Mass-book Ames his fresh suit against Ceremonies c. The which have fix'd such strong convictions on the Consciences of some Dissenters concerning the unlawfulness of the present Liturgy that they cannot safely joyn with any in the use of it Though some who have not receiv'd such powerfull impressions from the weight of those Arguments can read the Common Prayer and joyn with such as do to the end they may save themselves from the severity of Penal Lawes yet other Dissenters will rather submit themselves to the greatest extremities than venture to dishonour God by doing what they are convinc'd is a sin That the Reader may be mov'd to entertain some charitable thoughts concerning such persons and that the common objection that is laid in against their Non-Conformity which is Humour and Fancy and a Peevish Obstinacy may be fully answered I 'll give an Historical Account of some of those Arguments which do so fully convince some Dissenters that they cannot without laying an unnatural violence on their Families conform Argument I. I. They are perswaded that according to the Rubrick the same honour is put on the Apocryphal Books which is due alone to the Sacred Scriptures For they are appointed to be read as a part of the Old Testament without any note of difference from the Canonical In a discourse before the Common Prayer concerning the Service of the Church 't is asserted that nothing is ordained to be read but the very Pure word of God the Holy Scriptures or that which is agreable to the same beside this after the order how the Psalter is to be read 't is said in the Title how the rest of Holy Scripture is to be read under which Title several orders are to be found Namely 1. The Old Testament is appointed for the first Lessons at Morning and Evening Prayer so as the most part thereof will be read every year once and in the 3d. order 't is said that to know what Lessons shall be read every day look for the day of the Month in the Kalendar following and there ye shall find the Chapters that shall be read for the Lessons both at Morning and Evening Prayer and in the Rubrick after the Psalms are read 't is order'd that then shall be read distinctly with an audible voice the First Lesson taken out of the Old Testament as it is appointed in the Kalendar whereby 't is evident that what is appointed in the Kalendar to be read for the First Lesson is consider'd as a part of the Old Testament the Holy Scripture the pure word of God But the Apocryphal books are in the Kalendar appointed to be read for First Lesson for almost Two Months together even from the latter end of September untill November 24th beside the Holy dayes on which these books are appointed to be read To which add that this is done to the constant neglect of reading a great part of the Sacred Scriptures namely the two books of Chronicles Solomons Song and a great part of the Revelations That 't is the appointment of the Church to read the Apocryphal books as a part of the Holy Scriptures is farther confirm'd by Archbishop Bancroft in the conference held at Hampton Court where as the abridgment has it he tax'd Jerom for calling these books Apocrypha and said he was the first that gave them that name and called his objections against them the old Cavills of the Jews And the Bishops of Winchester affirm'd at the same time that they must needs be held Canonici ad informandos mores Canonical for the information of manners To these I 'll add what Mr. Hutton in his answer unto the reasons of the Ministers of Devon and Cornwall to this very objection They are saith he called Holy Scriptures in a signification at large because the subject they entreat of is God his Love Power our Sanctification and Obedience to him And they may be held Canonical wholsom Doctrines being thence deduced though not simply of themselves yet wherein they agree with the Canon as also because they may serve as they alwayes heretofore have done for a rule to direct and order our Conversation aright In this answer though he seems without the approbation of the Rubrick to make a difference between the Sacred Scriptures and the Apocrypha books yet at length falls in with the Bishop of Winchester asserting that they are a Canon or Rule to direct our Conversation aright But in opposition hereunto 't is generally by sound Protestants asserted 1. That the Apocryphal books are not a part of the Holy Scriptures the pure word of God 2. That there are several things appointed to be read which are not agreable to the word of God nor can be defended by any sound Protestant To make this point the more clear I 'll give the Reader an account of what is reply'd to the distinction of the Bishop of Winchester about the Canon of Faith and Manners and then offer what arguments have been urg'd against this practice of the Church In the second part of the defence of the reasons of the Devonshire and Cornish Ministers 't is thus reply'd to the aforesaid distinction But that we may farther see how heartless and unsound this distinction of Canonical for manners but not for Faith is let us observe how they here make a distinction of faith and manners where none is for all Doctrines of God's word are in this respect Doctrines of faith whether they concern matters of believing or of other Conversation of life wherefore the Apostle hath coupled them together in that place to Timothy saying all Scripture given by inspiration of God c. shewing us thereby that upon one and the same divine Revelation our knowledge and practice both must be grounded And I would entreat these men that give us this distinction to tell us whether it be not a point of faith That we must worship one God and him after his own manner reverencing his Name and keeping his Sabbaths c. And whether it be not a point of faith That we must honour our Parents and Superiors that we must not Kill commit Adultery Steal Slander Covet And whether our Consciences be not bound in these things by the Divine Testimony as well as in any point of our understanding surely unless our Divinity faileth all the word of God is the object of Faith that as well which directeth to manners as that which revealeth
mysteries unto us There is I confess a distinction between Faith and Manners when we come to sort and sever the things contained in the Word into the kinds of duties imposed but when we consider them in the Rule and Principle of the word it self from which the Conscience is certainly inform'd and bound there is no difference but they are all of faith alike even as the same sap which in the branches distinct unto leaves and blossomes was in the Root but one whence it followes that nothing can be properly Canonical unto manners but the same was first Canonical unto faith for we therefore stand undoubtedly perswaded that thus we ought to do because we first believe that God himself would have us to do so and hath reveal'd it to us as his will By this it seems evident that the distinction between Canon of faith and of manners as us'd by the Bishops is idle and impertinent and that therefore notwithstanding all has been said by Mr. Hutton it remains as an undoubted truth that the Service Book doth consider the Apocripha as Canonical as a part of the Holy Scriptures the pure Word of God which is no more than what may be inferred from their confounding the Apocriphal with the Canonical books as may be seen in their great Bible Authorized to be read where dividing the books of the Old Testament into Legal Historical Sapiential and Prophetical In the Historical they place 19 books amongst which they reckon the third and fourth books of Esdras the books of Tobith and Judith the two books of Maccabees and the rest of the Chapters of Esther making the book of Esther to consist of 16 Chapters and then to be part of that book In the Sapiential they place 5 books whereof they reckon the books of Wisdom and Ecclesiasticus for two calling the book of Wisdom the Wisdom of Solomon In the Prophetical they place 18 books of which they reckon Baruch the Prophet and Susanna Bell and the Dragon making the same all one with Daniel consisting of 14 Chapters What can be more clear than this sayes the Defender of the Reasons c. Where to sayes the same Author if we add the book of Homilies how it divers times calleth these Apocriphal Books Holy Scriptures in the same sense wherein the Scriptures of the Old and New Testament are so called saying in the alledging Tobith and Ecclesiasticus the Holy Ghost speaketh so in the Scriptures thereby giving the same Authority and Title with Zechary Luke 1. and the Author to the Hebrews Ch. 3. 7. give to the Holy Prophets in their writing of places out of the Old Testament Thus 't is evident That according to the Service Book and the Sentiments of some great Bishops the great Bible and Book of Homilies the Apocripha is consider'd as a part of the Holy Scriptures The which truth abides in its strength notwithstanding what is argued from the Book of Articles where 't is sufficiently manifest that the Apocripha are no part of the Holy Scriptures for this doth but discover the contradiction there is between the book of Articles and the Service book c. whereby the Non-Conformists are but supply'd with an unanswerable argument against subscription which I 'll give in the words of the Devonshire Ministers viz. That to subscribe to the Service Book is contrary to our Subscription to the Book of Articles the 6 Article whereof under the name of Holy Scriptures understanding only the Canonical Books of the Old and New Testament there mentioned whereof the Apocrypha Books are none and therefore they conclude they cannot safely subscribe because they shall subscribe to two books one contrary to another This being so clear namely that the Apochripha Books are appointed to be read as a part of the Holy Scriptures and as the Canon and Rule of manners I 'll proceed to shew what has been objected against it Not that I 'll trouble the Reader with all but onely with two or three particulars 1. Hereby their error who account these Books Canonical Scripture is confirm'd This was sayes the Lincoln Abridgment the only reason that moved the third Councill of Carthage to decree that they should be held Canonical because they had received from the Fathers that they were to be read in the Church And Bellarmine makes this one of his best reasons to prove that the authority of these books is Divine and Canonical because they are now and have been of old read by the Church in the publique Assemblies so do the Papists in that Book they have lately Published called the Three Conversions of England And Gregory Martin reasoneth thus Their own Service book saith he appointeth these books of Toby and Ecclesiasticus to be read for Holy Scriptures as the other Do they read in their Churches Apocryphal and Superstitious Books for Holy Scriptures so clear it is that the very Papists are confirm'd in their error by this practise of the Church 2. The reading these books though but as the Canon and Rule manners tends so very much to the corrupting the manners of men in some things that the Dissenters can in no way approve of it In the defence of the Devonshire and Cornish Ministers reasons 't is thus argued If the Apocriphal Books be Canonical as teaching manners then whatsoever point of manners those books do commend unto us either by Precept or allowed Example we not only may but must observe it for Conscience sake as a divine Rule or Canon 'T is true hereby a late Order which was that the wicked Dissenters if poor receive not Almes will be defended for 't is but according to the command in Ecclesiasticus 12. 5. where 't is expresly said Give not to the Vngodly hold back thy bread and give it not unto him least he over-master thee thereby But how agreable this Precept is unto the pure word of God or the light of nature let a common capacity judge but though this practice is enjoyn'd to the defence of that but now mention'd order yet there are other allowed and highly approv'd practises which are most odious in the apprehension of the Dissenter and are really abhor'd by all but bloody Papists For Judiths tricking up her self on purpose to tempt and ensnare the heart of Holofernes to uncleanness her compassing an Irreligious Governour by fraud by lies by oaths and protestations in the name of God to the end she might the more assuredly murder him is not only an allowed but a practice highly approv'd of by the book of Judith that is appointed to be read in October The children of Israel though now return'd from the Babylonian Captivity yet to the very time Holofernes was murdered by Judith they remained under the Government of the Emperour The Emperour though an Idolater yet their Lawfull Governour whose Government they should not have shaked off by frauds by lies equivocations and other sinfull practices which yet Judith did to the gaining the greatest applause and
and design of Whitgift as one who acted rather like a Spanish Inquisitor than a good Protestant imposing Articles that were of an ensnaring tendency is what I find in the Letters of the Lord Cecil unto the Arch-bishop with Arch bishops reply Numb 4. 5 6. The which is more generally suggested in Cambden who mentions the dissatisfaction of several noble men with the Bishops proceedings but more expresly by a moderate writer in Queen Elizabeths who in his plea of the innocent doth in the name of the Non-Conformists speak thus of the Lords of the Councill And this is not all that bindes us to their honours for in our private troubles about the Ceremonies and Subscription we the poor and faithfull Ministers of Christ whensoever we have opened our cause and humbled our selves 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 meer 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 too much over-burdened Moreover concerning the Bishops they say What could we do less or better than to repair to the Reverend Bishops for Counsell 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 some in the same broyles 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 our selves resolv'd by our ordinaries alas what could we do less than quietly to suffer our selves with great grief bewailing our flocks to be suspended imprisoned and deprived And this hath been the cause of all them which have not used the Ceremonies so fully as some other of their Brethren By this 't is evident that as Queen Elizabeth's Education natural temper Interest of State and I verily believe Conscience of Duty unto God inclin'd her to such an establishment in the Ecclesiastical Constitution as might be most gratefull unto the Papist even so some of the Clergy who by Heylin are called Melancthonians of whom Whitgift and Bancroft were principal in their times did their utmost by insisting so very much on the Ceremonies Subscription c. to the same end the Queens Majesty did whereby to the great grief of many Sound Protestants the Service of our Church was made to resemble as much as possible that of the Church of Rome But 3. I 'll now consider the reasonings of some Protestant Dissenters from this similitude likeness and agrement there is between these two service books against the ordinary use of the English Liturgy Whoever will make a due enquiry into the History of the Reformation will find that in Edward the 6th his dayes Hooper Lord Bishop elect for Glocester scrupled the Episcopal Vestments because they had been invented cheifly for celebrating the Mass with much pomp and had been consecrated for that effect In Queen Maries time the exil'd Protestants at Frankford such as Knox and those of his perswasion refused to Minister the Communion by the book of England for that there were some things in it placed only by warrant of man's Authority or no ground of God's word for the same and had also a long time very Superstitiously in the Mass been wickedly abused See discourse of the troubles at Franckford Moreover in Queen Elizabeth's and King James's dayes several manifested their dislike of our Liturgy for this very reason because 't was so like unto the Romish Service I 'll give some particular instances with those reasons that were by 'em urg'd against a complyance with a Service Book so like that of the Papists In a part of the Register you have the sense of Mr. Edward Deering who sayes that The similitude that this book has with the form of Prayer which the Papists used I think declineth from the equity of these Lawes Deut. 7. 25. Deut. 12. 30. Deut. 18. 9. which things our fathers so much regarded in the Primitive Church that their books are full of great complaints against all similitude to be had with the Gentiles Yea the second Councill of Bracca made a decree that no Christian should have either Bay-Leaves or Green Boughes in their houses because the Gentiles so accustomed And at this day all Reformed Churches in France Polonia Helvetia Scotland and other places have changed that form of Prayer which prudence of all ages if we shall condemn the rebuke of the Apostle I think will touch us 1 Cor. 14. 36. Came the word of God out from you or came it else to you only Secondarily we have the Psalmes Venite Benedictus Magnificat nunc dimittis usual in our Ministry of which we can give no good reason Nor I see no cause why we should more leave out the Ave Maria. And because of parting the Scriptures again into the Epistles and Gospels which was not heard of before the dayes of Popery I dare not avow that this is that reverent handling of the Scripture and the right dividing of the word of truth which St. Paul requireth 2 Tim. 2. 15. But the Abridgment is much more full on this Subject shewing what are the many Scriptural Arguments against all complyances with the Superstitions the which is farther confirm'd not only from the Fathers the Transmarine Protetestant Divines but also by our own Old Protestant Doctors of the Church of England Take it as in the Abridgment where 't is asserted that 't is contrary to the word of God to use such ceremonies in the worship of God as man has devised if they be notoriously known to have been of old and still to be abused unto Idolatry or Superstition by the Papists especially if the same be now of no necessary use in the Church Where note that the Ceremonial part of the English Service that is like unto that of the Romish is what has been abused by the Papists to Idolatry or Superstition but yet are not so necessary to Divine Worship but that the worship may be compleat decent and orderly without em but to their reasons this may appear say they 1. By the Second Commandment which forbids all provocation unto spiritual fornication as the 7th doth unto that which is Carnal 2. By the Commandment and direction God hath given us in his word to separate our selves from Idolaters and be as unlike to them as may be especially in their Religious Observations and Ceremonies to abolish not only all Idols but also all the Ceremonies and Instruments of Idolatry and that so as we may best shew our utmost detestation to them and root out the very
be less so under a Catholick King then they may say you have with the approbation of his Holyness the Pope what formerly you had by the good liking of the Heretick only 'T is not improbable that at first the Pope will be content we shall use the same Liturgy we now have with very little alterations and to gain England under his Tyranny will consent to what Pope Pius would have done in Queen Elizabeth's days and a late Pope in Laud's time and then by little and little add unto the Liturgy sometime a few Prayers and again for the greater Solemnity Decency and Order in the Administration of Baptism may add to the sign of the Cross that of Salt and Spittle and Lights c. Seeing then this may be so there are many among the Dissenters who are afraid to comply with the use of the English Liturgy least by their practice they give an unanswerable advantage to their implacable enemy the Papist They are aware of the design they are sensible how the Romanists have been practising on the Church of England and what use they 'l make of their not driving on the Reformation much farther and therefore now in this day do think they shall highly provoke the Lord to jealousie should they give countenance to the Service Book which may be so easily improved to the advancing the superstition of the Roman Catholick But if after all it be said by any that these things are Light-points and not so much to be insisted on no other answer shall be given but that of the Reverend Mr. Dering in his reply to an objection of a like nature as 't is in a part of the Register If I seem curious or stand upon light points beside that in the worship of God there is nothing light so the Conscience of man is exceeding tender that it will neither be troubled nor touch'd in the least tittle contrary to the perswasion of truth The weight of sin is not in substance of matter but in the Majesty of God that is offended and be the thing never so little yet the breach of his Commandment deserveth death This faith we have learn'd of him that is the wisdom of the father and our only Prophet that is whoever shall break one of these least Commandments these words which are shall break one of the least have every one a greater weight than may be contemn'd of any man Argument IV. There is in this Service Book a strange disorder and confusion unworthy the grandure and Majesty of that God unto whom we make our approach in Prayer God is a great King his Name is dreadfull even among the Heathen he is great and greatly to be feared and reverenced even in the Assembly of his Saints God is in Heaven we on the Earth and therefore as our words must be few even so must they be utter'd in the gravest and most serious manner God is a jealous God and 't is dangerous to trifle with him when we come to worship him Yea God is a God of Order and not of Confusion and therefore our Addresses should be in the most Solemn Order This all will grant but the question is whether there be any such disorder in the Common Prayer Book For this has been formerly objected against the extempore and free Prayer of Dissenters who are said to enter rashly into God's presence and pray after the most disorderly manner conceivable how then comes this to be urg'd may some say against that set form of Prayer which has been with the greatest deliberation of the Fathers of the Church Compos'd I reply That the Reader may the more distinctly Comprehend what I have to offer on this Fourth head of Argument I must beseech him to consider 1. That I am not defending such as will inconsiderately Rush into the presence of Almighty God and prophane instead of honouring the name of God in Prayer I durst not plead for such an Irreverent or uncomely practice Neither 2. Do I design to offer any thing against those who will seriously meditate on what they have to do when they make their approaches unto the Throne of Grace Premeditation on the matter to be prayed for on the Method of the Address yea and on the choice of Expressions is so far from a Sin in my Judgment that I verily believe it to be a duty Neither 3. Do I Object against the prudent and necessary Use of some set form of Prayer in publick for many may be endow'd with the Grace of Gods Spirit who abound not with its Gifts and 't is not enough that a man has the Grace of Gods Spirit to enable him to be the Mouth of Others to God in Prayer 't is the Gift that in this Case is requisite the which some may not have who yet must pray in publick or publick Worship must be totally omitted in which Case the using a Form of Prayer is not only lawful but highly expedient These things premised the Reader may easily perceive who it is for whom I do not Apologize as well as that I am not arguing against the Divine Service Book as it Contains a Form of Prayers nor as it a form imposed which yet I approve not of but as 't is such a form so disorderly and Confused a Form This is insisted on in the Altar of Damascus and in the Lincoln Abridgment In the Altar it is thus expressed Then again their Prayers are shred into so many small pieces They pray in Two or Three Lines and then after having read some other things come and pray as much more and so to the Twentieth or Thirtieth time with pauses between Prayers should be continued together not cut off and interrupted or cut in small pieces They do with their Prayers as they do with their Gospels and Epistles which they rent from their Contexts which would serve for memory and greater Edification So sar he To whom I add That if a Dissenting Minister in Pulpit before his Sermon when he addresses himself to God in Prayer should utter Three or Four Sentences in Prayer and then go off to another thing to the reading Two or Three Verses in the Bible and then to his Prayer and then to Reading would not the generality of the Church say this Dissenting Minister by Confounding Reading and Prayer offers up his Requests after a most disorderly manner But to the Abridgment In the Abridgment 't is urg'd That by this Book sundry things that bring great Disorder and Confusion unto the Worship of God are appointed As that the People should say after the Minister whole Sentences of Prayer and Scripture yea the Minister one part of the Prayer and the people another and in sundry parts of the Letany the people make the Prayer and the Minister only directs them what to pray for The Minister at some time must pray and the People give the reason of the Prayer for Instance The Minister Prayes saying Give peace in our days
Principles which lead to it and must this poor pack of Cards be condemn'd to the Flames for the Ingenuity of the Author So far our Author Who should have said and may not this pack of Cards so like unto other humane significant Ceremonies or Sacramentals be appropriated unto the solemn Worship of God May not the Minister and People in the midst of solemn VVorship apply themselves to those Cards seeing they in their play turning 'em frequently over may be excited to an utter abhorrence of Treason and whether any sober Divine of the Church of England would so far approve of the appropriating this indifferent but significant Ceremony namely this pack of Cards to their solemn Religious VVorship is not difficult to determine To return to what Mr. Bradshaw adds who speaking of the above mention'd Ceremonies saies There is none of these but may have applyed unto them by the VVit of Man a Mystical and Religious Sense even the filthiest Actions and things that are may teach good Doctrine The Holy Ghost resembleth the Soul polluted with Sin to a Menstruous Cloth A man fallen again into Sin to a Sow wallowing in the Mire Might therefore a filthy Sow and such unclean Clothes be brought into the Church to be visible Shadows and representations of such things Pray what may not by this means be brought into Gods VVorship and yet by this reason he defended to be a good Ceremony if the Magistrates and Bishops should decree the same A Minister clothed with such Apparel as those that Act the Devils part in a play may teach this That by Nature we are Limbs of Satan and Fire-brands of Hell Bear-baiting may teach us how Christ was baited before the Tribunals of the Pharisees or the Combate between the Flesh and the Spirit But shall these be therefore appropriated to God's Worship Thus no good Argument may be fetch'd either from the indifferency or significancy of Ceremonies for their lawfulness in God's worship though commanded by the Magistrate For notwithstanding the utmost can be said from either of these Topicks there will not as Dissenters think be enough to ballance what is offer'd against the lawfulness of the Ceremonies or of a complyance with 'em in God's Worship On the which I have the rather insisted because the hot Sons of the Church by adheering over zealously to significant Ceremonies which are considered because of their being in their own nature indifferent as very harmless do but open the way to the letting in an over-running flood of Popish Ceremonies against which the Zealots for Ceremonies have nothing to offer because the Ceremonies they impose are in their own nature indifferent and very significant instructive of good Doctrine stirring up the peoples dull minds to their duty and enjoyned by publick Authority but of this more in the reasons against the appropriating humane significant Ceremonies to the worship of God The which I 'll give the Reader out of the Abridgment the Authors of which assert them to be unlawfull because 1. The Second Commandment forbids us to make to our selves the likeness of any thing whatsoever for Religious use And so is this Commandment understood by Bucer Virell Dr. Fulk and others 2. Christ is the only Teacher of his Church and appointer of all means whereby we should be taught and admonished of any Holy Duty and whatsoever he hath thought good to teach his Church and the means whereby he hath perfectly set down in the Holy Scriptures so that to acknowledge any other means of teaching and Admonishing us of our duty than such as he hath appointed is to receive another Teacher into the Church besides him and to confess some imperfection in those Means he hath ordained to teach us by Our Saviour by this Argument amongst others Condemns the Jewish purifyings and and Justifieth himself and his Disciples in refusing that Ceremony because being the precept of men it was taught and used as a Doctrine by way of signification to teach what inward purity should be in them and how they ought to be cleansed from the pollutions of the Heathen And so we find this place interpreted by Chrysostom whose Judgment also is alleadged and approved by Dr. Whitaker the Church of Wittemberge Calvin Virell Zeipperus Dr. Fulke Dr. Reinolds and others This Reason we find alleadged by such Divines as have been of chief credit in the Church of Christ namely Mr. Calvin Chemnitius Lavater Dr. Fulke and others So to them that say Images may stand in Churches as helps to stir up Devotion and to put Men in remembrance of good things It is answered by Peter Martyr Gualier Lavater Vrsinus Polanus and others that the Lord himself hath appointed means enough to do that and that no means may be used to that end but such as he hath Ordained So the Churches of France and Flanders in their Observations upon the harmony of Confessions gives this Reason against all Mystical Ceremonies that they are parts of the Holy Doctrine and Dr. Andrews alleadgeth this for the first Root of all Superstition and Idolatry that men thought they would never have admonitions and helps enough to stir them up to VVorship God yet God saith he had given four means viz. The Word written the Word Preached the Sacraments and the great Book of the Creatures 3. This gives unto Ceremonies a chief part of the Nature of Sacraments when they are appointed to teach or Admonish us by their Signification This is affirmed and given as a reason against Significant Ceremonies by Augustine the Churches of France and Flanders in their Observations upon the harmony of Confessions Calvin Martyr Beza Sadcel Danaeus Zepperus Polanus Bishop Jewel Dr. Humfry and others 4. In the time of the Law when God saw it good to teach his Church by significant Ceremonies none might be brought into or received in the Worship of God but such only as the Lord himself did institute This reason is used against the Popish Ceremonies by â—alvin Junius Lubbertus and others 5. It is much less lawful for man to bring significant Ceremonies into Gods Worship now than it was Under the Law For God hath abrogated his own not only those that were appointed to prefigure Christ but such also as served by their signification to teach moral Duties so as now without great Sin none of them can be continued in the Church no not for signification Of this Judgment were the Fathers in the Councel of Nice and Austin Martyr Bullinger Lavater Hospinian Piscator Cooper Bishop Westphaling and others And if those Ceremonies that God himself ordained to teach his Church by their signification may not now be used much less may those which man hath devised This Reason our Divines hold to be strong against Popish Ceremonies namely Calvin Bullinger Hospinian Arcularius Virell Dr. Bilson Dr. Rainolds Dr. Willet and others Yea this is one main Difference which God hath put between the State of that Church under the Law and this
such a multitude of weighty Arguments against the Lawfulness of the Ceremonies c. that a giving the Reader all would take up a very large Volume but 't is not my business to insist on all that may be offer'd I 'le therefore close with this one Argument Argument VI. Notwithstanding the great Cry that has been made about the Antiquity of the English Service and the reasonableness of conforming unto it for that reason some Dissenters refuse to joyn in the use of it because such a practice is not agreeable to the best Antiquity They think that the Apostles were best acquainted with the Mind and VVit of Jesus Christ and that the Primitive Christians in the First Second and Third Centuries kept more exactly to the Rule of Christ than those who lived in the Fourth Fifth Sixth or Seventh c. whence the Antiquity the Dissenter pleads for is that which is most Ancient and most pure unto which pattern such as will aim at a thorough Reformation must attempt the reducing all things in matters of Religion 'T is generally agreed by all Protestants that in the Apostolical and most Primitive Dayes of the Gospel all things were most exactly conformed to the VVill of our Lord Jesus Christ and that the nearer any keep to his Rule the better A Deviating from the Primitive practice has been but the beginning of all those many corruptions that have infested the Church of Christ Seeing this is a truth acknowledged by most let us enquire after the Antiquity of such Liturgies as this in use among us and after the time when Liturgies were first imposed and from whom and when the present English Liturgy had its rise 1. From what has been already suggested 't is manifest That there were no stinted Liturgies impos'd on any Pastors of particular Churches the First Four Hundred years after Christ The which may be be further confirm'd out of what Dr. Burnet in the Second part of the History of the Reformation doth acknowledge who speaking of Liturgies doth say That they were not made the Subject of any publick Consultation till St. Austins time when in their Dealings with Hereticks they found they took advantages from some of the Prayers that were in some Churches Upon this he tells us it was order'd that there should be no Prayers used in the Church but upon common Advice After that the Liturgie came to be more carefully confidered Formerly the Worship of God was a pure and simple thing and so it continued till Superstition had so infected the Church that those Formes were thought too naked unless they were put under more Artificial Rules and dressed up with much Ceremony c. So far Dr. Burnet About this time which was in the Fourth Century St. Ambrose compos'd his Service Book which was the first that gained any confiderable Reputation in the VVorld The Spurious Liturgies that are ascribed unto the Apostles are such as have enough in 'em to convince the Reader that they were not so ancient as is pretended After this time the Pastors or Bishops of Churches were very busie in composing Prayers in making Additions to what was done by such as went before ' em But no Liturgie as yet impos'd on any Churches Every Pastor tho' he communicated the prayers he had composed for his own use unto others The which he did only for the satisfaction of his Brethren that they might be assur'd there was nothing of Error in 'em yet none impos'd 'T is very probable that St. Ambrose's Liturgie in Divers places finding Acceptance was much in use But 't is most certain that until Pope Adrian the first who liv'd in the Eighth Century there was no general Imposition of any Liturgie In Petries Church History 't is storyed That about the later end of the Eighth Century there was a great contention for receiving the Mass of Pope Gregory into the Churches first by Authority of Pope Adrian and then of Charles the Great some Churches had one Directory and some another who would not change VVhen the Pope saw so great Opposition and it may be understood that it was not small when the Pope was put to such a shift he said he would refer it to the VVill of God whither he would by any visible sign approve the Mass of Gregory or Ambrose so these two Books were laid together upon the Altar in St. Peters Church and he cal'd upon God which of the Two he approved The Doors were shut all Night and the next Morning when they were return'd into the Church the Book of Ambrose was found lying as it was laid down and the other was all torn and dispersed through the Church The Pope maketh the Comment if we will belive Jacob de Voragine in Vita Gregorij That the Mass of Ambrose should be untouch'd and the Mass of Gregory should be used through the VVorld and so he did Authorize and Command that it should be used in all Churches and Chappels But many did expound that sign the contrary way and would not receive it till Charles did command all Bishops and Priests to use it through his Dominions he caused the Mass of Ambrose to be burned and threw many Priests into Prison who refused to accept the new Mass or Pope Gregories Liturgy The Church of Millaine would not change Walifred Strabo who lived about the year 900 testifieth in his Book de Exordijs rerum cap. 25. That in his time the Roman Mass was not universally in all Churches but almost saith he in all the Churches of the Latines and no Benedictine Monks did read it c. Thus Adrian the Pope and Charles the Emperour were the first hot Zealots for Gregories Liturgy who were much more fond of it than Gregory himselâ— was for Gregory did as much detest the Vniversal Imposition as he did zealously reject the Title of an Vniversal Bishop whence he was not fond of imposing it on us in England 'T is very certain that the Christian Religion did many an hundred years flourish in this Kingdom before 't was troubled with a Romish Liturgie which came not hither till about the year 600 and then rejected by the British Christians who severely suffer'd for their refusing to comply with the prelatick Impositions of that proud Monk Austine who stirring up the King of Kent to fight against the Christians thereby to bring 'em if possible to a complyance with his Ceremonies was the cause of the Destruction of above a Thousand Godly Monks besides the many others who were cruelly slain at that time The which Austin most wretchedly did tho' he never receiv'd any such advice from Gregory An account of Pope Gregories Moderation we have in Dr Burnet who gives us also a short History of the Rise and Progress of Ceremonies thus Gregory the Great was the first that took much care to make the Church Musick very regular and he did also put the Liturgies in another Method than had been formerly used Yet he had no
end the Salvation of your Soul as an end subordinate and God's word as your Rule by which in pursuance of these great ends you must walk Study therefore seriously the Rule and be sure you do not knowingly and with deliberation deviate there from 3. My third request is to such as are joyn'd with the Non-Conformists that you Censure not those who continue their Communion with the Church of England Are you Conscientious in your way So ought you to esteem them to be in their way Would not you have them consider you as Hypocrites or fanciful Humourists neither do you judge them to be such what though those Reasons I have Collected out of the Writings of the Old Nonconformists may fasten powerful Convictions on your Conscience yet they may not be of any such weight in the esteem of others Tho' I have produc'd them to the end the Conformist may be mov'd to look on you as conscientious persons yet do you not abuse it as if all Conformists were as much Convinc'd by 'em as you your selves are and therefore must be esteem'd to act contrary to their Consciences in conforming Take heed of such censuring Finally my humble desire is That such as are of the conforming Clergie would consider that the above mention'd Arguments may be as indeed with many they are of great Force and that although the Conformist may be able easily to answer 'em Yet Thousands among the Dissenters can not shake off the Convictions they receive from such Arguments Oh then be not too severe in your censure But consider that these Dissenters cannot conform but by wounding their Consciences be therefore very tender how you impose on 'em but do your utmost both for a Comprehension and Indulgence of those sound Protestants who walk conscientiously FINIS The LETTERS BY an impartial perusal of these following Letters the Reader may easily perceive the difference there was between some great States men in Queen Elizabeth's time and some of the Clergy and that when the Clergy were for a severe persecuting Protestant Dissenters the Councill and in special the Lord Burleigh that wonder of his age though a Son of the Church of England endeavour'd the relief of the Non-conformists These Letters were first taken from Arch-Bishop Whitgift's own Copy as may appear from the Title prefix'd to the Letter thus My Lord Treasurer's Letter unto me and my answer to the Lord Treasurer There are some great persons among the Clergy who have seen 'em in Manuscript Numb 1. THere is a Letter written to the Bishop for the execution of her Majesties Proclamation for the Vniformity set forth in the book and other injunctions pen'd as is suppos'd by Sir Thomas Smith The which I 'll not fully transcribe There is one clause only that is for my purpose which is concerning the meetings of the Clergy which were first ordained to keep all Churches in the Diocess in an Vniform and Godly Order which now is commonly said the more is the pity to be only used of you i. e. the Bishop and his Clergy and your Officers to get money or for some other purposes This passage shewes the corruption of the Clergy Numb 2. A Letter written by the Lord Treasurer Cecil to Arch-bishop Whitgift in answer to one received from the Arch-bishop MAY it please your Grace I perceive that the Bishop of Rochester through your perswasion is contented to be removed to Chichester whereof I am glad whereby the Dean of Westminster may be plac'd as your Grace may think fit and I do desire her Majesty will new place all the Bishops in the void room whereof I am very mindfull and desirous for the benefit of the Church wishing that the Church may take that good thereby that it hath need of for surely your Grace must pardon me I rather wish it than look or much hope for it I see such Worldlyness in many that were otherwise affected before they came to Cathedral Churches that I fear the places alter the men but herein I condemn not all but few there be that do better being Bishops in the void roomes whereof I am very mindfull than being Preachers they did I am bold thus to utter my mind of Bishops to an Arch bishop but I clear my self I mean nothing in any conceit to your Grace for though of late I have varied in my poor opinion in that by your order poor simple men have rather been sought for by inquisition to be found Offenders than upon their facts condemned yet surely I do not for all this differ from your Grace in Amity and Love but I do reverence your Learning and Integrity and wish that the Spirit of gentleness may win rather than severity But therefore enough of the misbehaviour of Browning towards the Master of Trinity Colledg I am sorry to hear as I do esteeming him meeter for Bethlehem than for that Colledg The Queen's Majesty asked me what I thought of Travers to be the Minister of the Temple whereunto I answered that at the request of Dr. Alney in his sickness and of a number of honest Gentlemen of the Temple I had yeilded my Allowance of him to that place so as he will shew himself Conformable to the order of the Church whereunto I was inform'd that he would so be But her Majesty told me that your Grace did not so allow of him which I said might be for something suppos'd to be written by him Tituled de Disciplina Ecclesiastica whereupon her Majesty commanded me to write to your Grace to know your opinion which I pray your Grace to signifie unto her as God shall move ye surely it were great pity that any impediment should be occasion to the contrary for he is well learn'd very honest and well lov'd and allow'd of the generality of that house Mr. Bond told me that your Grace liked well of him and so do I also as of one well learn'd and honest but as I told him if he came not to the place with some applause of the Company he shall be weary thereof and I commended him to her Majesty if Travers should not but her Majesty thinketh him not fit for that place because of his infirmity Thus I end wishing your Grace Assistance of God's Spirit to govern your charge unblameably Your Graces to command William Burleigh From the Court at Oatlands Sept. 17. 1584. Numb 3. A part of a Letter sent unto the Arch-bishop of Canterbury and Bishop of London from her Majesties Councill about September 20. 1584. AFter our hearty commendations to both your Lordships although we have heard of late times sundry complaints out of divers countries of this Realm of some proceedings against a great number of Ecclesiastical Persons some Parsons of Churches some Vicars some Curates but all Preachers whereby some were deprived of their livings some suspended from their Ministry and preaching yet we have forborn to enter into any particular examination of such complaints thinking that howsoever inferior