Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bishop_n	church_n	rome_n	6,168	5	7.0527	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28378	Resuscitatio, or, Bringing into publick light severall pieces of the works, civil, historical, philosophical, & theological, hitherto sleeping, of the Right Honourable Francis Bacon, Baron of Verulam, Viscount Saint Alban according to the best corrected coppies : together with His Lordships life / by William Rawley ...	Bacon, Francis, 1561-1626.; Rawley, William, 1588?-1667.	1657 (1657)	Wing B319; ESTC R17601	372,122	441

surely but that a Notorious Condemnation of that Position was before our Eyes had long since brought us to the Rebaptization of Children baptized according to the Pretended Catholick Religion For I see that which is a Matter of much like reason Which is the re●ordaining of Priests is a Matter already resolutely maintained It is very meet that Men beware how they be abused by this Opinion And that they know that it is a Consideration of much greater Wisedom and Sobriety to be well advised whether in generall Demolition of the Institutions of the Church of Rome there were not as Mens Actions are imperfect some Good purged with the Bad Rather then to purge the Church as they pretend every day anew Which is the way to make a wound in the Bowels as is already begun The Fourth and Last Occasion of these Controversies a Matter which did also trouble the Church in former times is the partiall Affectation and Imitation of Forraign Churches For many of our Men during the time of persecution and since having been Conversant in Churches abroad And received a great Impression of the form of Government there ordained have violently sought to intrude the same upon our Church But I answer Consentiamus in eo quod convenit non in eo quod receptum est Let us agree in this that every Church do that which is convenient for the State of it self and not in particular Customes Although thei● Churches had received the better Form yet many times it is to be sought Non quod Optimum sed é bonis quid ●roximum Not t●at which is Best but of good Things which is the Best and Readiest to be had Our Church is not now to plant It is setled and established It may be in Civill States a Republicke is a better Pollicy then a Kingdom Yet God forbid that lawfull Kingdomes● should be tyed to innovate and make Alterations Qui mala introducit voluntatem Dei oppugnat revelatam in verbo Qui Nova intro●ucit voluntatem Dei oppugnat revelatam in Rebus He that bringeth in Evill Customes resisteth the will of God revealed in his Word He that bringeth in new Things resisteth the Will of God revealed in the Things themselves Consule providentiam Dei cum verbo Dei Take Counsell of the Providence of God● as well as of his Word Neither yet do I admit that their Form although it were possible and convenient is better then ours if some Abuses were taken away The Parity and Equality of Ministers is a Thing of wonderfull great Confusion And so is An Ordinary Government by Synods which doth necessarily ensue upon the other It is hard in all Causes but especially in Religion when Voyces shall be Numbred and not Weighed Equidem saith a Wise Father ut verè quod res est scribam prorsus decrevi fugere omnem Conventum Episcoporum Null●us enim Concilii bonum exitum unquam vidi Concilia enim non minuunt Mala sed augent potiùs To s●y the truth I am utterly determined never to come to any Councell of Bishops For I never yet saw good end of any Councell For Councels aba●e not ill things but rather encrease them which is to be understood not so much of Generall Councels as of Synods gathered for the ordinary Government of the Church As for the Depriva●ion of Bishops and such like causes This mischief hath taught the use of Arch Bishops Patriarchs and Primates as the abuse of them since hath taught Men to mislike them But it will be said Look to the Fruits of the Churches abroad and Ours To which I say that I beseech the Lord to multiply his Blessings and Graces upon those Churches an hundred fold But yet it is not good that we fall on the numbring of them It may be our peace hath made us more wanton It may be also though I would be loath to derogate from the Honour of those Churches were it not to remove Scandalls that their Fruits a●e as Torches in the Dark which appear greatest afar off I know they may have some strict Orders for the repressing of sund●y Excesses But when I consider of the Censures of some persons as well upon particular Men as upon Churches I think on the saying of a Platonist who saith Certe vitia Irascibilis partis Animae sunt gradu praviora quam concupiscibilis ●ametsi occultiora A matter that appeared much by the Ancient Contentions of Bishops God grant that we may contend with other Churches as the Vine with the Olive which of us shall bear the best Fruit And not as the Briar with the Thistle which of us is most unprofitable And thus much touching the occasions of these Controversies Now briefly to set down the Growth and Progr●ssion of the Controversies whereby will be verified the saying of Salomon That the Cou●se of Contention is to be stopped at the first Being else as the waters which if they gain a Breach it will hardly ever be recovered It may be remembred that on that part which call for Reformation w●s first propounded some Dislike of certain Ceremonies supposed to be Superstitious some complaint of Dumb Ministers who possesse Ric● Benefices And some Invectives against the Idle and Mon●sti●●ll Continuance within the Vniversi●ies by those who had Livings to be resident upon and such like Abuses Thence they went on to condemn the Government of Bis●ops as an Hierarchy Remaining to us of the Corruptions of the Romane Church And to except to sundry Institutions in the Church As not sufficiently delivered from the pollutions of former Times And lastly they are advanced to define of an onely and perpetuall Form of Pollicy in the Church which without Consideration of possibility and foresight of Perill and perturbation of the Church and State must be erected and planted by the Magistrate Here they stay Others not able to keep footing in so steep Ground descend further That the same must be entred into and accepted of the people at their perill without the Attending of the Establishment of Authority And so in the mean time they refuse to communicate with us reputing us to have no Church This hath been the progression of that side I mean of the Generality For I know some persons being of the Nature not only to love Extremities but also to fall to them without degrees● were at the highest strain at the first The other Part which maintaineth the Governm●nt● of the Church hath not kept one Tenour neither First those Ceremonies which were pretended to be corrupt they maintained to be things indifferent and opposed the examples of the good Times of the Church to that challenge which was made unto them because they were used in the latter supers●itious Times Then were they also content mildly to acknowledge many Imperfections in the Church As Tares commen up amongst the Corn which yet according to the wisdome taught by our Saviour were not with strife to be pull'd up lest it might spoil and

a particular Examination of it Thirdly whether we shall content our selves with some Entry or Protestation amongst our selves And Fourthly whether we shall proceed to a Message to the King And what Thus I have told you mine Opinion I know it had been more safe and politick to have been silent But it is perhaps more honest and loving● to speak The old Verse is Nam nulli tacuisse nocet nocet esse locutum But by your leave David sai●h Silui à bonis Dolor meus renovatus est When a Man speaketh He may be wounded by Others but if He holds his peace from Good Things he wounds Himself So I have done my part and leave it to you to do that which you shall judge to be the best The Charge of Sir Francis Bacon Knight his Majesties Atturney Generall against William Talbot a Counsellor at Law of Ireland upon an Information in the Star-Chamber Ore tenus For a writing under his Hand whereby the said William Talbot being demanded whether the Doctrine of Suarez touching Deposing and Killing of Kings Excommunicated were true or no He answered that he referred himself unto that which the Catholick Roman Church should determine thereof Ultimo die Termini Hilarij undecimo Iacobi Regis My Lords I Brought before you the first sitting of this Term the Cause of Duels But now this last sitting I shall bring before you a Cause concerning the greatest Duell which is in the Christian World The Duels and Conflicts between the lawfull Authority of Soveraign Kings which is Gods Ordinance for the comfort of Humane Society And the swelling pride and usurpation of the See of Rome in Temporalibus Tending altogether to Anarchy and Confusion Wherein if this pretence by the Pope of Rome by Cartels to make Soveraign Princes as the Banditi And to proscribe their Lives and to expose their Kingdomes to prey If these pretences I say and all Persons that submit themselves to that part of the Popes Power be not by all possible Severity repressed and punished The State of Christian Kings will be no other then the ancient Torment described by the Poets in the Hell of the Heathen A man sitting richly roabed solemnly attended delicious fare c. With a Sword hanging over his Head hanging by a small thread ready every moment to be cut down by an accursing and accursed hand Surely I had thought they had been the Prerogatives of God alone and of his secret Judgements Solvam Cingula Regum I will loosen the Girdles of Kings Or again He powreth contempt upon Princes Or I will give a King in my wrath and take him away again in my displeasure And the like but if these be the Claims of a Mortall Man certainly they are but the Mysteries of that Person which exalts himself above all that is called God Supra omne quod dicitur Deus Note it well Not above God though that in a sense be true in respect of the Authority they claim over the Scriptures But Above all that is called God That is Lawfull Kings and Magistrates But my Lords in this uel I find this Talbot that is now before you but a Coward For he hath given ground He hath gone backward and forward But in such a fashion and with such Interchange of Repenting and Relapsing as I cannot tell whether it doth extenuate or aggravate his Offence If he shall more publikely in the face of the Court fall and settle upon a right mind I shall be glad of it And he that would be against the Kings Mercy I would he might need the Kings Mercy But neverthelesse the Court will proceed by Rules of Justice The Offence wherewith I charge this Talbot Prisoner at the Bar is this in brief and in Effect That he hath maintained and maintaineth under his hand a power in the Pope for the Deposing and Murthering of Kings In what sort he doth this when I come to the proper and particular charge I will deliver it in his own words without Pressing or Straining Bu● before I come to the particular charge of this Man I cannot proceed so coldly but I must expresse unto your Lordships the extreme and imminent Danger wherein our Dear and Dread Soveraign is And in him we all Nay and wherein all Princes of both Religions For it is a common Cause do stand at this day By the spreading and Enforcing of this furious and pernicious Opinion of the Popes Temporall Power which though the modest Sort would blanch with the Distinction of In ordine ad Spiritualia yet that is but an Elusion For he that maketh the Distinction will also make the Case This perill though it be in it self notorious yet because there is a kind of Dulness and almost a Lethargy in this Age Give me leave to set before you two Glasses Such as certainly the like never met in one Age The Glasses of France and the Glasse of England In that of France the Tragedies acted and executed in two Immediate Kings In the Glasse of England the same or more horrible attempted likewise in a Queen and King immediate But ending in a happy Deliverance In France H. 3. in the face of his Army before the walls of Paris stabbed by a wretched Iacobine Fryer H. 4. a Prince that the French do surname the Great One that had been a Saviour and Redeemer of his Country from infinite Calamities And a Restorer of that Monarchy to the ancient State and Splendour And a Prince almost Heroicall except it be in the Point of Revolt from Religion At a time when he was as it were to mount on Horse-back for the Commanding of the greatest Forces that of long time had been levied in France This King likewise stilletted by a Rascal votary which had been enchanted and conjured for the purpose In England Queen Elizabeth of blessed memory A Queen comparable and to be rankt with the greatest Kings Oftentimes attempted by like votaries Sommervile Parry Savage and others But still protected by the Watch-man that Slumbreth not Again our excellent Soveraign King Iames The Sweetness and Clemency of whose nature were enough to quench and mortifie all Malignity And a King shielded and supported by Posterity Yet this King in the Chair of Majesty his Vine and Olive Branches about him Attended by his Nobles and Third Estate in Parliament Ready in the Twinckling of an Eye As if it had been a particular Doomesday To have been brought to Ashes dispersed to the four Winds I noted the last day my Lord Chief Iustice when he spake of this Powder Treason he laboured for words Though they came from him with great Efficacy yet he truly confessed and so must all Men That that Treason is above the Charge and Report of any Words whatsoever Now my Lords I cannot let passe but in these Glasses which I spake of besides the Facts themselves and Danger to shew you two Things The one the Wayes of God Almighty which turneth the Sword of Rome

within the Compasse of any Moderation But the●e Things being with us to have an orderly passage under a King who hath a Royall power and approved Judgement And knoweth as well the Measure of Things as the Nature of them It is surely a needlesse Fear For they need not doubt but your Majesty with the advise of your Councell will discern what Things are intermingled like the Tares amongst the wheat which have their Roots so enwrapped and entangled as the one cannot be pulled up without endangering the other And what are mingled but as the Chaffe and the Corn which need but a Fanne to sift and sever them So much therefore for the first Point of no Reformation to be admitted at all For the Second Point that there should be but one form o● Discipline in all Churches And that imposed by necessity of a Commandement and prescript out of the word of God It is a Matter Volumes have been compiled of and therefore cannot receive a brief Redargution I for my part do confesse that in Revolving the Scriptures I could never find any such Thing But that God had left the like Liberty to the Church Government as he had done to the Civill Government To be varied according to Time and Place and Accidents which neverthelesse his high and Divine Providence doth order and dispose For all Civil Governments are restrained from God unto the general Grounds of Justice and Manners But the Policies and Forms of them are left Free So that Monarchies and Kingdoms Senates and Seignories Popular States and Communalties are lawfull And where they are planted ought to be maintained inviolate So likewise in Church Matters the Substance of Doctrine is Immutable And so are the generall Rules of Government But for Rites and Ceremonies And for the particular Hierarchies Policies and Disciplines of Churches they be left at large And therefore it is good we return unto the ancient Bounds of Vnity in the Church of God which was One Faith One Baptisme And not one Hierarchy one Discipline And that we observe the League of Christians as it is penned by our Saviour which is in substance of Doctrine this He that is not with us is against us But in Things indifferent and but of circumstance this He that is not against us is with us In these things so as the generall Rules be observed That Christs Flock be fed That there be a Succession in Bishops and Ministers which are the Prophets of the new Testament That ●here be a due and reverent use of t●e power of the Keyes That those that preach the Gospel live of the Gospel That all things tend to edification That all things be done in order and with decency And the like The rest is left to the Holy wi●dome and Spirituall Discretion of the Master Builders and in●eriour Builders in Christs Church As it is excellently alluded by that Father that noted That Christs Garment was without Seam and yet the Churches G●rment was of divers Colours And thereupon setteth down for a Rule In veste varietas sit scissura non fit In which Variety neverthelesse it is a safe and wise Course to follow good Examples and Presidents But then by the Rule of Imitation and Example to consider not onely which are Best but which are the Likeliest as namely the Gover●ment of the Church in the purest Times of the first Good Emperours that embraced the Faith For the Times of Persecution before Temporall Princes received our Faith As they were excellent Times for Doctrine and Manners so they be unproper and unlike Examples of outward Government and Policie And so much for this Point Now to the particular Points of Controversies or rather of Reformation Circumstances in the Government of Bishops FIrst therefore for the Government of Bishops I for my part not prejudging the Presidents of other Reformed Churches do hold it warranted by the Word of God and by the Practise of the Ancient Church in the better Times And much more convenient for Kingdoms then Parity of Ministers and Government by Synods But then further it is to be considered that the Church is not now to plant or Build But onely to be proi●ed from Corruption And to be repaired and restored in some decayes For it is worth the Noting that the Scripture saith Translato Sacerdotio necesse est ut Legis fiat Translatio It is not possible in respect of the great and neer Sympathy between the State Civill and the State Ecclesiasticall to make so main an alteration in the Church but it would have a perillous operation upon the Kingdoms And therefore it is fit that Controversie be in Peace and Silence But there be two Circumstances in the Administration of Bishops Wherein I confesse I could never be satisfied The one the sole Exercise of their Authority The other the Deputation of their Authority For the First the Bishop giveth Orders alone Excommunicateth alone Iudgeth alone This seemeth to be a Thing almost without Example in good Government and therefore not unlikely to have crept in in the degenerate and corrupt Times We see the greatest Kings and Monarchs have their Councells There is no Temporall Court in England of the Higher sort where the Authority doth rest in one person The Kings Bench Common Pleas and the Exchequer are Benches of a certain Number of Judges The Chancellour of England hath an Assistance of twelve Masters of the Chancery The Master of the Wards hath a Councell of the Court So hath the Chancellour of the Dutchy In the Exchecquer Chamber the Lord Treasurer is joyned with the Chancellour and the Barons The Masters of the Requests are ever more then One. The Iustices of Assise are two The Lord Presidents in the North and in Wales have Councells of divers The Star-Chamber is an Assembly of the Kings Privy Coun●ell aspersed with the Lords Spirituall and Temporall So as in Courts the principall Person hath ever eithe● Colleagues or Assessours The like is to be found in other well governed Common-Wealths abroad where the Iurisdiction is yet more dispersed As in the Court of Parliament of France And in other places No man will deny but the Acts that passe the Bishops Iurisdiction are of as great Importance as those that passe the Civil Courts For Mens Souls are more precious then their Bodies or Goods And so are their Good Names Bishops have their Infirmities have no Exception from that generall Malediction which is pronounced against all Men Living Vae Soli nam si ceciderit c. Nay we see that the fi●st Warrant in Spirituall Causes is directed to a Number Dic Ecclesiae which is not so in Temporall Matters And we see that in generall Causes of Church Government there are as well Assemblies of all the Clergy in Councells as of all the States in Parliament Whence should this sole exercise of Jurisdiction come Surely I do suppose and I think ●pon good Ground That Ab Initio non fuit ita

And that the Deans and Chapters were Councells about the Sees and Chairs of Bishops at the first And were unto them a Presbytery or Consistory And intermedled not onely in the Disposing of their Revenues and Endowments but much more in Iurisdiction Ecclesiasticall But it is probable that the Deans and Chapters stuck close to the Bishops in Matters of Profit and the World and would not loose their Hold But in Matters of Jurisdiction which they accounted but Trouble and Attendance they suffered the Bishops to encroach and usurp And so the one continueth and the other is lost And we see that the Bishop of Rome Fas enim ab Hoste doceri And no question in that Church the first Institu●ions were excellent performeth all Ecclesiasticall Iurisdiction as in Consistory And whereof consisteth t●is Consis●ory but of the Parish Priests of Rome which term themselves Cardinals à Cardinibus Mundi Because the Bishop pretendeth to be universall over the whole World And hereof again we see many shadowes yet remaining As that the Dean and Chapter pro formâ chooseth the Bishop which is the Highest Point of Iurisdiction And that the Bishop when he giveth Orders if there be any Ministers casually present calleth them to joyn with him in Imposition of Hands and some other Particulars And therefore it seemeth to me a Thing Reasonable and Religious and according to the first Institution that Bishops in the greatest Causes and those which require a Spirituall Discerning Namely in Ordaining Suspending or Depriving Ministers In Excommunication being restored to the true an proper Use As shall be afterwards touched In sentencing the Validity of Marriages and Legitimations In Iudging Causes Criminous as Symony Incest Blasphemy and the like Should not proceed sole and unassisted Which Point as I understand it is a Reformation that may be planted sine Strepi●u without any Perturbation at all And is a Matter which will give strength to the Bishops Countenance to the inferior Degrees of Pelates or Ministers And the better Issue or proceeding to those Causes tha● shall p●s●e And as I wish this strength given to the Bishops by Councell so it is not unworthy your Majesties Consideration whether you s●all not think fit to give strength to the generall Councell of your Clergy the Convocation House which was then restrained when the State of the Clergy was thought a Suspected Part to the Kingdome in Regard of their late Homage to the Bishop of Rome Which State now will give place to none in their Loyalty and Devotion to your Majesty For the Second Point which is the Deputation of their Authority I see no perfect and sure Ground for that neither Being somewhat different f●om the Examples and Rules of Government The Bishop exerciseth his Iurisdiction by his Chanceller and Commissary Officiall c. We see in all Lawes in the world Offices o● Confidence and skill cannot be put over nor exercised by Deputy● Except it be especially contained in the Originall Graunt And in that case it is dutifull And for Experience there was never any Chanceller of England made a Deputy There was never any Iudge in any Court made a Deputy The Bishop is a Iudge and of a high Nature whence commeth it that he should depute● Considering that all Trust and Confidence as was said is personall and Inherent And cannot nor ought not be transposed Surely in this again Ab Initio non fuit sic But it is probable that Bishops when they gave themselves too much to the Glory of the World and became Grandees in Kingdomes and great Councellers to Princes then did they deleague their proper Iurisdictions as Things of too inferiour a Nature for their Greatnesse And then after the Similitude and Imitation of Kings and Counts Palatine they would have their Chancellers and Iudges But that Example of Kings and Potentates giveth no good Defence For the Reasons why Kings administer by their Iudges although themselves are Supream Iudges are two The one because the Offices of Kings are for the most part of Inheritance And it is a Rule in all Lawes that Offices of Inheritance are rather Matters that Ground in Interest then in Confidence For as much as they may fall upon Women upon Infants upon Lunaticks and Ideots persons incapable to Execute Iudicature in Person And therefore such Offices by all Lawes might ever be exercised and administred by Delegation The Second Reason is because of the Amplitude of their Jurisdictions Which is a great as either their Birth-right from their Ancestours or their Sword-right from God maketh it And therefore if Moses that was Governer over no great People and those collected together in a Camp And not scattred in Provinces and Cities Himself of an extraordinary Spirit Was neverthelesse not able to suffice and hold out in person to judge the People But did by the advise of Iethro approved from God substitute Elders and Iudges how much more other Kings and Princess There is a Third Reason likewise though not much to the present purpose And that is That Kings either in respect of the Common-wealth or of the Greatnesse of their own Patrimonies are usually Parties in Suites And then their Iudges stand indifferent between Them and the Subject But in the Case of Bishops none of these Reasons hold For first their Office is Elective and for Life and not Patrimoniall or Hereditary An Office meerly of Confidence Science and Qualification And for the Second Reason it is true that their Iurisdiction is Ample and Spacious And that their Time is to be divided between the Labours As well in the Word and Doctrine as in Government and Iurisdiction But yet I do not see supposing the Bishops Courts to be used incorruptly and without any indirect course held to multiply Causes for gain of Fees But that the Bishop might very well for Causes of Moment supply his Iudiciall Function in his own Person For we see before our Eyes that one Chanceller of England dispatcheth the Suites in Equity of the whole Kingdome which is not so much by reason of the Excellency of that Rare Honourable Person which now holdeth the place But it was ever so though more or lesse burdenous to the Suiter as the Chanceller was more or lesse able to give dispatch And if Hold be taken of that which was said before that the Bishops Labour in the Word must take up a principall Part of his Time so I may say again that Matters of State have ever taken up most of the Chancellers Time Having been for the most part Persons upon whom the Kings of this Realm have most relyed for Matters of Councell And therefore there is no Doubt but the Bishop whose Circuit is lesse ample and the Causes in Nature not so multiplying with the Help of References and Certificates to and from fit Persons for the better Ripening of Causes in their mean proceedings And such ordinary Helps incident to Iurisdiction May very well suffice his Office But yet there

is another Help For the Causes that come before him are these Tithes Legacies Administrations and other Testamentary Causes Causes Matrimoniall Accusations against Ministers tending to their Suspension Deprivation or Degrading Simony Incontinency Heresy Blasphemy Breach of the Sabboth And other like Causes of Scandall The first two of these in mine Opinion differ from the Rest That is Tithes and Testaments For those be Matters of profit and in their nature Temporall Though by a Favour and Connivence of the Temporall Iurisdiction they have been allowed and permitted to the Courts Ecclesiasticall The one to the end the Clergy might sue for that that was their Sustentation before their own Iudges And the other in a kind of Piety and Religion which was thought incident to the performance of Dead Mens Wills And surely for these two the Bishop in mine opinion may with lesse danger discharge himself upon his Ordinary Iudges And I think likewise it will fall out that those Suites are in the greatest number But for the rest which require a Spirituall Science and Discretion in respect of their Nature● or of the Scandall it were reason in mine Opinion there were no Audience given but by the Bishop Himself He being also assisted as was touched before But it were necessary also he were attended by his Chanceller or some others his Officers being learned in the Civill Lawes for his better Instruction in Points of Formality or the Courses of the Court which if it were done then were there lesse use of the Officials Court Whereof there is now so much Complaint And Causes of the Nature aforesaid being onely drawn to the Audience of the Bishop it would represse frivoulous and Prowling Suites And give a Grave and Incorrupt Proceeding to such Causes as shall be fit for the Court. There is a Third Point also not of Iurisdiction but of Form of Proceeding which may deserve Reformation The rather because it is contrary to the Lawes and Customes of this Land and State which though they do not rule those Proceedings yet may they be advised with for better Directions And that is the Oath ex Officio Whereby Men are enforced to accuse themselves And that that is more are sworn unto Blancks and not unto Accusations and Charges declared By the Law of England no man is bound to accuse himself In the Highest Cases of Treason Torture is used for Discovery and not for Evidence In Capitall Matters no Delinquents Answer upon Oath is required No not permitted In Criminall Matters not Capitall handled in the Star-Chamber And in Causes of Conscience handled in the Chancery for the most part grounded upon Trust and Secrecy the Oath of the Party is required But how Where there is an Accusation and an Accuser which we call Bills of Complaint From which the Complainant cannot vary And out of the Compasse of the which the Defendant may not be examined Exhibited unto the Court and by Processe notified unto the Defendant But to examin a Man upon Oath out of the Insinuation of Fame Or out of Accusations secret and undecl●red Though it have some Countenance from the Civill Law yet it is so opposite Ex Diametro to the Sense and Course of the Common-Law as it may well receive some Limitation Concerning the Liturgy the Ceremonies and Subscription FOr the Liturgy great Respect and Heed would be taken least by inveighing against the Dumb Ministery due Reverence be not withdrawn from the Liturgy For though the Gift of Preaching be far above that of Reading Yet the Action of the Liturgy is as High and Holy as that of the Sermon It is said Domus mea Domus Orationis Vocabitur The House of Prayer Not the House of Preaching And whereas the Apostle saith How shall Men call upon him on whom they have not believed And how shall they believe unlesse they hear And how shall they hear without a Preacher It appeareth that as Preaching is the more Originall so Prayer is the more Finall As the Difference is between the Seed and the Fruit For the Keeping of Gods Law is the Fruit of the Teaching of the Law And Prayer or Invocation or Divine Service or Liturgy For these be but Varieties of Termes Is the Immediate Hallowing of the Name of God And the principall work of the first Table And of the great Commandement of the Love of God It is true that the Preaching of the Holy Word of God is the Sowing of the Seed It is the Lifting up of the Brazen Serpent The Ministery of Faith And the Ordinary Means of Salvation But yet it is good to take Example how that the best Actions of the Worship of God may be extolled excessively and superstitiously As the Extolling of the Sacrament bred the Superstition of the Masse The Extolling of the Liturgy and Prayers bred the Superstition of the Monasticall Orders and Oraisons And so no doubt Preaching likewise may be magnified and extolled superstitiously As if all the whole Body of Gods Worship should be turned into an Ear. So as none as I suppose of sound Iudgement will derogate from the Liturgy if the Form thereof be in all parts agreeable to the Word of God The Example of the Primitive Church And that holy Decency which Saint Paul commendeth And ther●fore first that there be a Set form of Prayer And that it be not lef● either to an Extemporall Form or to an Arbitrary Form Secondly that it consist as well of Laudes Hymnes and Thanksgivings as of Petitions Prayers and Supplications Thirdly that the Form thereof be quickned with some shortnesse and Diversities of Prayers and Hymnes and with some Interchanges of the Voyce of the People as well as of the Minister Fourthly that it adimit some Distinctions of Times and Commemorations of Gods principall Benefits as well Generall as particular Fifthly that Prayers likewise be appropri●ted to severall Necessities and Occasions of the Church Sixthly that there be a Form l●kewise of Words and Liturgy in the Administration of the Sacraments and in the Denouncing of the Censures of the Church and othe● Holy Actions and Solemnities These things I think will not be much controverted But for the Particular Exceptions to the Liturgy in form as it now standeth I think divers of them allowing they were Iust yet seem they not to be Weighty Otherwise then that nothing ought to be accounted Light in Matters of Religion and Piety As the Heathen himself could say Etiam vultu sepè laedi●ur Pietas That the word Priest should not be continued especially with Offence the word Minister being allready made familiar This may be said that it is a good Rule in Translation never to confound that in one word in the Translation which is precisely distinguished in two words in the Original for doubt of Equivocation and Traducing And therefore seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be alwaies disti●guished in the Original And the one used for a Sacri●icer the orher