if it wâ—re but by Surviving alone though he had no other Excellency One that hath passed the Degrees of Honour with great Travell and long Time which quencheâ—h alwayes Envy except it be joyned wâ—th extreme Malice Then it appeareth manifestly to be but a Brick wall at Tennis to make the Defamation and Hatred rebound from the Counsellour upon the Prince And assuredly they be very simple to think to abuse the VVorld with those Shifts Since every Child can tell the Fable That the VVolfs Malice was not to the Shepherd but to his Dog It is true that these Men have altred their Tune twice or thrice when the Match was in Treating with the Duke of Anjou they spake Honey as to her Majesty All the Gall was uttered against the Earl of Leicester But when they had gotten Heart upon the Expectation of the Invasion they changed stile and disclosed all the Venome in the World immediately against her Majâ—sty what New Hope hath made them return their Sinons Note in teaching Troy how to save it self I cannot tell But in the mean time they do his Lordship much Honour For the more despitefully they inveigh against his Lordship the more Reason hath her Majesty to trust him and the Realm to honour him It was wont to be a Token of scarce a good Liedgeman when the Enemy spoiled the Countrey and left any particular Mens Houses or Fields unwasted 6. Certain true generall Notes upon the Actions of the Lord Burleigh BUT above all the rest it is a strange Fancy in the Libeller that he maketh his Lordship to be the Primum Mobile in every Action without Distinction That to him her Majesty is Accomptant of her Resolutions That to him the Earl of Leicâ—ster and Mr. Secretary Walsingham both Men of great Power and of great wit and understanding were but as Instruments whereas it is well knownn that as to her Majesty there was never a Counseller of his Lordships long Continuance that was so applyable to her Majesties Princely Resolutions Endeavouring alwayes after Faithfull Propositions and Remonstrances and these in the best words and the most Gratefull Manner to rest upon such Conclusions as her Majesty in her own wisdome determineth and them to execute to the best So far hath he been from Contestation or drawing her Majesty into any his own Courses And as for the Forenamed Counsellours and others with whom his Lordship hath consorted in her Majesties service It is rather true that his Lordship out of the Greatnesse of his Experience and Wisdome And out of the Coldnesse of his Nature hath qualified generally all Hard and Extreame Courses as far as the Service of her Majesty and the Safety of the State the Making himself compatible with those with whom he served would permit So far hath his Lordship been from inciting others or running a full Course with them in that kind But yet it is more strange that this Man should be so absurdly Malitious as he should charge his Lordship not onely with all Actions of State but also with all the Faults and Vices of the Times As if Curiosity and Emulation have bred some Controversies in the Church Though thanks be to God they extend but to outward Things As if Wealth and the Cunning of Wits have brought forth Multitudes of Suits in Law As If Excesse in Pleasures and in Magnificence joyned with the unfaithfulnesse of Servants and the Greedinesse of Monied Men have decayed the Patrimony of many Noble Men and others That all these and such like Conditions of the Time should be put on his Lordships accompt who hath been as far as to his Place appertaineth a most Religious and Wise Moderator in Church Matters to have Vnity kept who with great Iustice hath dispatched infinite Causes in Law that have orderly been brought before him And for his own Example may say that which few Men can say but was sometime said by Cephalus the Athenian so much Renowned in Plato's Works who having lived near to the age of an 100 years And in continuâ—ll Affairs the Businesse was wont to say of Himself That he never sued any neither had been sued by any Who by reason of his Office hath preserved many Great Houses from Overthrow by relieving sundry Extremities towards such as in their Minority have been circumvented And towards all such as his Lordship might advise did ever perswade Sober and Limited Expence Nay to make Proof further of his Contented Manner of Life free from Suits and Covetousnesse as he never sued any Man so did he never raise any Rent or put out any Tenant of his own Nor ever gave consent to have the like done to any of the Queens Tenants Matters singularly to be noted in this Age. But however by this Fellow as in a False Artificiall Glasse which is able to make the best Face Deformed his Lordships Doings be set forth yet let his Proceedings which be indeed his own be indifferently weighed and considered And let Men call to Mind that his Lordship was never a violent and Transported Man in Matters of State but ever Respective and Moderate That he was never Man in his particular a Breaker of Necks no heavy Enemy but ever Placable and Mild That he was never a Brewer of Holy water in Court no Dallier no Abuser but ever Reall and Certain That he was never a Bearing Man nor Carrier of Causes But ever gave way to Iustice and Course of Law That he was never a Glorious Wilfull Proud Man but ever Civill and Familiar and good to deal withall That in the Course of his Service he hath rather sustained the Burthen then sought the Fruition of Honour or Profit Scarcely sparing any time from his Cares and Travailes to the Sustentation of his Health That he never had nor sought to have for Himself and his Children any Penny-worth of Lands or Goods that appertained to any attainted of any Treason Felony or otherwise That he never had or sought any kind of Benefit by any Forfeiture to her Majesty That he was never a Factious Commender of Men as he that intended any waies to besiege Her by bringing in Men at his Devotion But was ever a true Reporter unto her Majesty of every Mans Deserts and Abilities That he never took â—he Course to unquiet or offend no nor exasperate her Majesty but to content her mind and mitigate her Displeasure That he ever bare Himself reverently and without Scandall in Matters of Religion and without blemish in his Private Course of Life Let Men I say without Passionate Mallice call to mind these Things And they will think it Reason that though he be not canonized for a Saint in Rome yet he is worthily celebrated as Pater Patriae in England And though he be Libelled against by Fugitives yet he is prayed for by a Multitude of good Subjects Aud lastly though he be envied whilest he liveth yet he shall be deeply wanted when he is gone And assuredly many
insinuate himself into their Favours yet I find it to be ordinary that many Pressing and Fawning Persons do misconjecture of the Humours of Men in Authority And many times Veneri immolant suem they seek to gratifie them with that which they most dislike For I have great Reason to satisfie my self touching the Judgement of my Lords the Bishops in this Matter by that which was written by one of â—hem which I mentioned before with honour Neverthelesse I note â—here is not an indifferent hand carried towaâ—ds these Pamphlets a they deserve For the one sort flyeth in the Dark and the other is uttered openly Wherein I might advise that side ouâ— of a Wise wâ—iter who hath set it down That punitis Ingeniis gliscit Authoritas And indeed we see it ever falleth out that the Forbidden Writing is alwaies â—hought to be certain sparks of a Truth that fly up inâ—o the faces of those that seek to choak it and tread it out Whereas a Booke Authorized is thought to be but Temporis Voces The Language of the Time But in plain Truth I do find to mine understanding these Pamphlets as meet to be suppressed as the other First because as the former sort doth deface the Government of the Church in the persons of the Bishops and Prelates So the other doth lead into Contempt the Exercises of Religion in the Persons of sundry Preachers So as it disgraceth an higher matter though in the meaner Person Next I find certain indiscreet and dangerous Amplifications as if the Civill â—overnment it self of this State had near lost the Force of her Sinews And were ready to enter into some Convulsion all things being full of Faction and Disorder which is as unjustly acknowledged as untruly affirmed I kow his Meaning is to enforce this unreverent and violent Impugning of the Government of Bishops to be a suspected Forerunner of a more generall Contempt And I grant there is Sympathy between the Estates But no such matter in the Civill Pollicy as deserveth so dishonourable a Taxation To conclude this Point As it were to be wished that these Writings had been abortive and never seen the Sun So the next is since they be commen abroad that they be censured by all that have Understanding and Conscience as the untemperate Extravagancies of some Light persons Yea further that Men beware except they mean to adventure to deprive themselves of all sense of Religion and to pave their own Hearts and make them as the High Way how they be conversant in them And much more how they delight in that Vein But rather to turn their Laughing into Blushing And to be ashamed as of a short Madnesse That they have in matters of Religion taken their Disport and Solace But this perchance is of these Faults which will be soonest acknowledged Though I perceive neverthelesse that there want not some who seek to blaunch and excuse it But to descend to a sincere View and Consideration of the Accidents and Circumstances of these Controversies wherein either part deserveth Blame or Imputation I find generally in Causes of Church-matters that Men do offend in some or all of these five Points The First is the Giving Occasion unto the Controversies And also the Vnconsiderate and Vngrounded Taking of Occasion The Next is the Extending and Multiplying the Controversies to a more generall Opposition or Contradiction then appeareth at the first propounding of â—hem when Mens Judgements are least partiall The Third is the Passionate and Vnbrotherly Practises and Proceedings of both Parts towards the Persons each of others for their Discredit and Suppression The Fourth is the Courses holden and entertained on either side for the drawing of their Partizans to a more straight Vnion within themselves Which ever importeth a further Distraction of the Entire Body The last is the Undue and Inconvenient Propounding publishing and Debating of the Controversies In which Point the most palpable Error hath been already spoken of As that which through the strangenesse and Freshnesse of the Abuse first offereth it self to the Conceits of all Men. Now concerning the Occasion of the Controversies It cannot be denyed but that the Imperfections in the Conversation and Government of those which have chief place in the Church have ever been principall Causes and Motives of Schismes and Divisions For whiles the Bishops and Governers of the Church continue full of Knowledge and good Works Whiles they Feed the Flock indeed Whiles they deal with the Secular States in all Liberty and Resolution according to the Majesty of their Calling and the precious care of Souls imposed upon them So long the Church is situated as it were upon an Hill No Man maketh question of it or seeketh to depart from it But when these vertues in the Fathers and Leaders of the Church have lost their Light And that they wax worldly Lovers of â—hemselves and Pleasers of Men Then Men begin to groap for the Church as in the Darkâ— They are in doubt whether they be the Successours of the Apostles or of the Pharises yea howsoever they sit in Moses Chair yet they can never speak Tanquam Authoritatem habentes as having Authority because they have lost their Reputation in the Consciences of Men by declining their steps from the way which they trace out to others So as Men had need continually have sounding in their Eares this same Nolite Exire Go not out So ready are they to depart from the Church upon every voice And therefore it is truly noted by one that writeth as a Naturall Man That the Humility of the Friars did for a great time maintain and bear out the Irreligion of Bishops and Prelates For this is the Double Pollicy of the spirituall Enemy either by counterfeit Holinesse of Life to Establish and Authorize Errours Or by Corruption of Manners to discredit and draw in question Truth and Things Lawfull This concerneth my Lords the Bishops unto whom I am witnesse to my self that I stand affected as I ought No Contradiction hath supplanted in me the Reverence that I owe to their Calling Neither hath any Detraction or Calumny imbased mine Opinion of their Persons I know some of them whose Names are most pierced with these Accusations to be Men of great vertues Although the Indisposition of the times and the want of Correspondence many wayes is enough to frustrate the best Endeavours in the Edifying of the Church And for the rest generally I can condemn none I am no Judge of them that belong to so High a Master Neither have I two Witnesses And I know it is truly said of Fame that Pariter Facta aâ—que Infecta Canebat Their Taxations arise not all from one Coast They have many and different Enemies Ready to invent Slaunder more ready â—o amplifie it and most ready to beleeve it And Magnes Mendacii Credulitas Credulity is the Adamant of Lies But if any be against whom the supream Bishop hath not a few Things but many Things
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 lovingâ— to speak The old Verse is Nam nulli tacuisse nocet nocet esse locutum But by your leave David saiâ—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 Buâ— 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
as Men misled are to be pittied For the First if a Man doth visit the foul and polluted Opinions Customesâ— or Practices of Heathenism Mahometism and Heresie he shall find they do not attain to this Height Take the Examples of damnable Memory amongst the Heathen The Proscriptions in Rome of Sylla And afterwards of the Triumvirs what were they They were but of a finite Number of Persons and those not many that were exposed unto any Mans Sword But what is that to the proscribing of a King and all that shall take his Part And what was the Reward of a Souldier that amongst them killed one of the proscribed A small piece of Money But what is now the reward of one that shall kill a King The Kingdom of Heaven The Custome among the Heathen that was most scandalized was that sometimes the Priest sacrificed Men But yet you sâ—all not read of any Priesthood that sacrificed Kings The Mahometâ—ns make it a part of their Religion to propagate their Sect by the Sword But yet still by Honourable Wars never by Villanies and secret Murthers Nâ—y I find that the Saracen Prinâ—e of whom the Name of the â—ssassins is derived which had divers Votaâ—ies at Commandement which he sent and imployed to the Killing of divers Princes in the East By one of whom Amurath the First was slain And Edward the First of England was wounâ—ed was put down and rooted out by common Consentâ— of the Mahometan Princes The Anabaptists it is true come nearest For they professe the pulling down of Magistrates And they can chaunt the Psalm To bind their Kings in Chaines and their Nobles in fetters of Iron This is the Glory of the Saints mâ—ch like the Temporall Authority that the Pope Challengeth over Princes But this is the difference That that is a Furious and Fanaticall Fury And this is a sad and solemn Mischief He imagineth Mischief as a Law A Law-like Mischief As for the Defence which they do make it doth aggravate the sin And turneth it from a Cruelty towards Man to a Blaâ—phemy towards God For to say that all this is in ordine ad spirituale And to a good End And for the salvation of Soules It is directly to make God Author of Evill And to draw him into the likenesse of the Prince of Darknesse And to say with thoseâ— that Saint Paul speaketh of Let us do Evill that good may come thereof Of whom the Apostle saith dâ—finitively That their damnatioâ— is Iust. For the Destroying of Government universally it is most evident That it is not the Case of Protestant Princes onely But of Catholick Princes likewise As the King hath excellently set forth Nay it is not the Case of Princes onely but of all Subjects and private Persons For touching Princes let History be perused what hath been the Causes of Excommunication And namely this Tumour of it the Deposing of Kings It hath not been for Heresie and Schism alone but for Collation and Investitures of Bishopricks and Benefiâ—es Intruding upon Ecclesiasticall Possessions violating of any Ecclesiasticall Person or Liberty Nay generally they maintain it that it may be for any sin So that the Difference wherein their Doctors vary That some hold That the Pope hath his Temporall power immediatly And others but in ordine ad spiritude is but a Delusion and an Abuse For all commeth to one What is there that may not be made spirituall by Consequence specially when He that giveth the Sentence may make the Case And accordingly hath the miserable Experience followed For this Murthering of Kings hath been put in practise as well against Papist Kings as Protestants Save that it hath pleased God so to guide it by his admirable providence As the Attempts upon Papist Princes have been executed And the Attempts upon Protestant Princes have failed Except that of the Prince Aurange And not that neither untill such time as he had joyned too fast with the Duke of Anjou and the Papists The rest is wanting The Charge of Sir Francis Bacon the Kings Atturney Generall against M. L. S. W. and H. I. for Scandall and Traducing of the Kings Justice in the proceedings against Weston In the Star-Chamber 10. Novemb. 1615. THe Offence wherewith I shall charge the three Offenders at the Bar is a Misdemeanour of a High Nature Tending to the Defacing and Scandall of Iustice in a great Cause Capitall The particular Charge is this The King amongst many his Princely vertues is known to excell in that proper vertue of the Imperiall Throne which is Iustice. It is a Royall Vertue which doth employ the other three Cardinall Vertues in her Service Wisdome to discover and discern Nocent or Innocent Fortitude to prosecute and execute Temperance so to carry Iustice as it be not passionate in the pursuit nor confused in involving persons upon light suspicion Nor precipitate in time For this his Majesties Vertue of Iustice God hath of late raised an occasion and erected as it were a Stage or Theater much to his Honour for him to shew it and act it in the pursuit of the untimely Death of Sir Thomas Overbury And therein cleansing the Land from Bloud For my Lords if Bloud spilt Pure doth cry to Heaven in Gods Eares much more Bloud defiled with Poyson This Great Work of his Majesties Iustice the more excellent it is your Lordships will soon conclude the greater is the Offence of any that have sought to Affront it or Traduce it And therefore before I descend unto the Charge of these Offenders I will set before your Lordships the weight of that which they have sought to impeach Speaking somewhat of the generall Crime of Impoysonment And then of the particular Circumstances of this Fact upon Overbury And thirdly and chiefly of the Kings great and worthy Care and Carriage in this Business This Offence of Impoysonment is most truly figured in that Devise or Description which was made of the Nature of one of the Roman Tyrants That he was Lutum Sanguine maceratum Mire mingled or cymented with Bloud For as it is one of the highest Offencesâ— in Guiltiness So it is the Basest of all others in the Mind of the Offenders Treasons Magnum aliquid spectant They aym at great thingâ—â— But this is vile and base I tell your Lordships what I have noted That in all Gods Book both of the Old and New Testament I find Examples of all other Offences and Offendours in the world but not any one of an Impoyâ—onment or an Impoysoner I find mention of Fear of casuall Impoysonment when the Wild Vine was shred into the Pot they came complaining in a fearfull manner Maister Mors in ollâ And I find mention of Poysons of Beasts and Serpents The Poyson of Aspes is under their Lips But I find no Example in the Book of God of Impoysonment I have sometime thought of the Words in the Psalm Let their Table be made a Snare Which certainly is most True of Impoysonment For
he mean it because the Turk seemeth to affect us for the Abolishing of Images Let him consider then what a Scandall the Matter of Images hath been in the Church As having been one of the principall Branches whereby Mahumetisme entred Page 65. he saith Cardinall Allen was of late very near to have been elected Pope Whereby he would put the Catholicks here in some hope that once within Five or Six years For a Pope commonly sitteth no longer he may obtaâ—n that which he mâ—ssed narrowly This is a direct Abuse For it is certain in all the Conclaves since Sixtus Quintus who gave him his Hat he was never in possibility Nay the King of Spain that hath patronized the Church of Rome so long as he is become a right Patron of it In that he seeketh to present to that See whom he liketh yet never durst strain his Credit to so desperate a Point as once to make a Canvass for him No he never nominated him in his Inclusive Narration And those that know any Thing of the Respects of Conclaves know that he is not Papable First because he is an Vltramontane of which sort there hath been none these Fifty years Next because he is a Cardinall of Almes of Spain and wholly at the Devotion of that King Thirdly because he is like to employ the Treasure and Favours of the Popedom upon the Enterprises of England And the Relief and Advancement of English Fugitives his Necessitous Countryâ—men So as he presumed much upon the Simplicity of the Reader in this point as in many more Page 55. and again Page 70. he saith His Lordship Meaning the Lord Burleigh Intendeth to match his Grandchild Mr. William Cecill with the Lady Arbella Which being a meer Imagination without any Circumstance at all to enduce it More then that they are both unmarried And that their years agree well Needeth no Answer It is true that his Lordship being no Stoicall Vnnaturall Man but loving towards his Children For Charitas Reip. incipit à Familiâ Hath been glad to match them into Honourable and Good Bloud And yet not so but that a private Gentleman of Northampton shire that lived altogether in the Country was able to bestow his Daughters higher then his Lord. hath done But yet it is not seen by any Thing past that his Lordship ever thought or affected to match his Children in the Bloud Royall His Lordships Wisedom which hath been so long of Gathering teacheth him to leave to his Posterity rather Surety then Danger And I marvaile where be the Combinations which have been with Great Men And the Popular and Plausible Courses which ever accompany such designes as the Libeller speaketh of And therefore this Match is but like unto that which the same Fellow concluded between the same Lady Arbella and the Earl of Leicesters Son when he was but a Twelve-Moneth old Pag. 70 he saith He laboureth incessantly with the Queen to make his Eldest Son Deputy of Ireland As if that were such a Catch Considering all the Deputiâ—â— since her Majesties times except the Earl of Sussex and the Lord Grey have been persons of meaner Degree then Sir Thomas Cecillis And the most that is gotten by that place is but the Saving and putting up of a Man 's own Revenue's during those years that he serveth their And this perhaps to be saved with some Displeasure at his Return Pag. eadem he saith He hath brought in his Second Son Sir Robert Cecill to be of the Counsell who hath neither Wit nor Experience Which Speech is as notorious an untruth as is in all the Libell For it is confessed by all Men that know the Gentleman that he hath one of the Rarest and most Excellent Wits of England with a singular Delivery and Application 〈◊〉 the same whether it be to use a Continued Speech Or to Negotiate Or to touch in Writing or to make Report Or discreetly to consider of the Circumstances And aptly to draw Things to a Point And all this joyned with a very good Nature and a great Respect to all Men as is daily more and more revealed And for his Experience it is easie to think that his Trayning and Helps hath made it already such as many that have served long prentishood for it have not attained the like So as if that be true Qui Beneficium Digno dat omnes obligat Not his Father onely but the State is bound unto her Majesty for the choice and Employment of so sufficient and worthy a Gentleman There be many other Follies and Absurdities in the Book which if an Eloquent Scholler had it in Hand he would take Advantage thereof and justly make the Authour not onely Odious but Ridiculous and Contemptible to the World But I passe them over and even this which hath been said hath been vouchsafed to the vallue and Worth of the Matter and not the worth of the Writer who hath handled a Theam above his Compasse 8. Of the Height of Impudency that these Men are grown unto in publishing and Avouching untruths with a particular Recitall of some of them for an Assay THese Men are grown to a singular Spirit and Faculty in Lying and Abusing the world such as it seemeth although they are to purchase a particular Dispensation for all other Sins yet they have a Dispensation Dormant to lie for the Catholique Cause which moveth me to give the Reader a Tast of their Vntruths such as are written and are not meerly grosse and palpable Desiring him out of their own Writings when any shall fall into his Hands to encrease the Rowle at least in his own Memory We retain in our Calenders no other Holy-dayes but such as have their Memorials in the Scriptures And therefore in the Honour of the Blessed Virgin we onely receive the Feasts of the Annunciation and the Purification Omitting the other of the Conception and the Nativity Which Nativity was used to be celebrated upon the 8th of Septemb the Vigill whereof hapned to be the Nativity of our Queen which though we keep not Holy yet we use therein certain Civill Customes of Ioy and Gratulation As Ringing of Bells Bonfires and such like And likewise make a Memoriall of the same Day in our Calender whereupon they have published That we have expunged the Nativity of the Blessed Virgin and put in stead thereof the Nativity of our Queen And further that we sing certain Hymnes unto her used to be sung unto our Lady It hapned that upon some Bloud-shed in the Church of Paules according to the Canon Law yet with us in force the said Church was interdicted and so the Gates shut up for some few Dayes whereupon they published that because the same Church is a place where People use to meet to walk and confer the Queens Majestie after the manner of the Ancient Tyrants had forbidden all Assemblies and Meetings of People together And for that Reason upon extreme Jealousie did cause Paules Gates to be shut up The
If any have lost his first Love If any be neither Hot nor Cold If any have stumbled too fondly at the Threshold in such sort that he cannot sit well that entred ill It is time they return whence they are fallen and confirm the Things that remain Great is the Weight of this Fault Et eorum causâ abhorrebant à Sacrâ—ficio Domini And For their Cause did Men abhor the Adoration of God But howsoever it be Those which have sought to deface them and cast Contempt upon them are not to be excused It is the precept of Salomoâ— that the Rulers be not Reproached No not in our Thought But that we draw our very Conceit into a Modest Interpretation of their Doings The Holy Angel would give no Sentence of Blasphemy against the Common Slâ—underer but said Increpet te Dominus The Lord Rebuke thee The Apostle Saint Paul though against him that did pollute Sacred Justice with Tyrannous Violence he did justly denounce â—he Judgement of God saying Perâ—utiet te Dominus The Lord will strike thee yet in saying Paries dealbate he thought he had gone too far and retracted it Whereupon a Learned Father said Ipsum quamvis inane nomen umbram Sacerdotis expavit The ancient Councels and Synodes as is noted by the Ecclesiasticall Story when they deprived any Bishop never recorded the Offence but buried it in perpetuall Silence Only Cham purchased his Curse by revealing his Fathers Disgrace And yet a much greâ—ter Fault is it to ascend from their Person to their Calling and draw that in question Many good Fathers spake rigourously and severely of the unworthinesse of Bishops As if presently it did forfeit and cease their Office One saith Sacerdotes nominamur non sumus We are called Priests but Priests we are not Another saith Nisi bonum Opus amplectaâ—is Episcopus esse non potes Except thou undertake the good work thou canst not be a Bishop Yet they meant nothing less then to move doubt of their Calling or Ordination The Second Occasion of Controversies is the Nature and Humour of some Men. The Church never wanteth a kind of Persons which love the Salutation of Rabbi Master Not in Ceremony or Complement but in an Inward Authority which they seek over Mens Minds in drawing them to depend upon their Opinions and to seek Knowledge at their Lips These Men are the true Successours of Diotrephes the Lover of Preheminence And not Lord Bishops Such Spirits do light upon another sort of Natures which do adhere to these Men Quorum gloria in Obsequio Stiffe Followers and such as zeal mervailously for those whom they have chosen for their Masters This latter sort for the most part are Men of young years and superficiall Understanding Carâ—ied away with parâ—iall respects of Persons Or with the Enticing Appearance of Godly Names and Pretences Pauci res ipsas sequuntur plures nomina Rerum plurimi nomina Magistrorum Few follow the things themselves more the names of the Things and most the Names of their Masters About these generall Affections are wreathed and interlaced accidentall and private Emulations and Discontentments All which together break forth into contentions Such as either violate Truth Sobriety or Peace These generalities apply themselves The Vniversities are the Seat or the Continent of this Disease Whence it hath been and is derived into the Rest of â—he Realm There Men will no longer be é numero of the Numeber There do others side themselves before they know their Right Hand from their Left So it is true which is said Transeunt ab Ignorantiâ ad praejudicium They skip from Ignorance to a prejudicate Opinion And never take a sound Juâ—gement in their way But as it is well noted Inter Iuvenile Iudicium senile praejudicium omnis veritas corumpitur Through want of years when Men are not indifferent But partiall then their Judgement is weak and unripe And when it groweth to Strength and Ripenesse by that time it is forestalled with such a Number of prejudicate Opinions as it is made unprofitable So as between these two all Truth is corrupted In the mean while the Honourable Names of Sincerity Reformation and Discipline are put in the fore Ward So as Contentions and Evill Zeals cannot be touched except these Holy Things be thought first to be violated But howsoever they shall infer the Sollicitation for the Peace of the Church to proceed from Carnall Sense yet I will conclude ever with the Apostle Paul Cum sit inter vos Zelus Contentio nonne carnales estis While there is amongst you Zeal and Contention are ye not carnall And howsoever they esteem the Compounding of Controversies to savour of Mans Wisedom and Human Pollicy And think themselves led by the Wisedom which is from above yet I say with Saint James Non est ista sapientia de sursum descendens sed Terrena Animalis Diabolica Vbi enim Zelus Contentio â—bi Inconstantia omne opus pravum Of this Inconstancy it is said by a Learned Father Procedere volunt non ad perfâ—ctionem sed ad permutationem They seek to go forward still not to perfection but â—o change The Third Occasion of Controversies I observe to be an Extream and unlimitted Detestation of some former Heresie or Coâ—ruption of the Church already acknowledged and convicted This was the Cause that produced the Heresie of Arrius grounded especially upon Deâ—estation of Câ—ntilism least the Christians should seem by the Assertion of the equall Divinity of our Saviour Christ to approach unto the Acknowledgement of more â—ods then One. The Detestation of the Heresie of Arrius produced that of Sabellius who holding â—or Exâ—câ—able the Dissimilitude which Arrius pretended in the Trinity fled so far from him as he fell upon that other extremity to deny the Distinction of Persâ—ns And to say they were but onely Names of sevâ—rall Offices and Dispensations Yea most of the Heresies and â—châ—smes of the Church have sprung up of this Root While Mâ—n have made it as it were their Sâ—ale by which to measure the Bounds of the most perfect Religion Taking it by the furthâ—st distance from the Errour last condemned These be Posthumi Haeresium Filii Heresies that arise out of the Ashes of other Heresies that are extinct and amortized This Manner of Apprehension doth in some degree possesse many in our Times They think it the true Touchstone to try what is good and evill by measuring what is more or lesse opposite to the Institutions of the Church of Rome Be it Ceremony Be it Pollicy or Government yea be it other Institutions of greater Weight That is ever most perfect which is removed most degâ—ees from that Church And that is ever polluted and blemished which participateth in any Appearance with it This is a subtile and dangerous Conceit for Men to entertain Apt to delude themselves more apt to delude the People and most apt of all to calumniate their Adversaries This
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 reâ—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 theiâ— Churches had received the better Form yet many times it is to be sought Non quod Optimum sed é bonis quid â—roximum Not tâ—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 Kingdomesâ— should be tyed to innovate and make Alterations Qui mala introducit voluntatem Dei oppugnat revelatam in verbo Qui Nova introâ—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 Godâ— 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 Nullâ—us enim Concilii bonum exitum unquam vidi Concilia enim non minuunt Mala sed augent potiùs To sâ—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 abaâ—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 Deprivaâ—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 aâ—e as Torches in the Dark which appear greatest afar off I know they may have some strict Orders for the repressing of sundâ—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 â—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 Progrâ—ssion of the Controversies whereby will be verified the saying of Salomon That the Couâ—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 wâ—s first propounded some Dislike of certain Ceremonies supposed to be Superstitious some complaint of Dumb Ministers who possesse Ricâ— Benefices And some Invectives against the Idle and Monâ—stiâ—â—ll Continuance within the Vniversiâ—ies by those who had Livings to be resident upon and such like Abuses Thence they went on to condemn the Government of Bisâ—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 degreesâ— were at the highest strain at the first The other Part which maintaineth the Governmâ—ntâ— 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 supersâ—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
for a Minister The word Priest being made common to both whatsoever the Derivation be yet in use it confoundeth the Minister with the Sacrificer And for an Example of this kind I did ever allow the Discretion and Tendernesse of the Rhemish Translation in this Point That finding in the Originall th word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do ever translate Charity and never Love Because of of the Indifferency and Equivocation of the word with Impure Love Touching the Absolution it is not unworthy Consideration whether it may not be thought unproper and unnecessary For there are but two sorts of Absolution Both supposing an Obligation precedent The one upon an Excommunication which is Religious and Primitive The other upon Confession and Penance which is Superstitious or at least Positive And both Particulaâ— neither Generall Therefore since the one is taken away and the other hath his proper case what doth a generall Absolution wherein there is neither Penance nor Excommunication precedent For the Church never looseth but where the Church hath bound And surely I may think This at the first was allowed in a kinde of spirituall Discretion Because the Church thought the people could not be suddainly weaned from their Conceit of Assoyling To which they had been so long accustomed For Confirmation to my understanding the State of the Question is whether it be not a matter mistaken and altred by Time And whether that be not now made a Subsequent to Baptisme which was indeed an Inducement to the Communion For whereas in the Primitive Church Children were examined of their Faith before they were admitted to the Communion Time may seem to have turned it to refer as if it had been to receive a Confirmation of their Baptisme For Private Baptisme by Women or Lay-Persons the best Divines do utterly condemne it and I hear it not generally defended And I have often marvailed that where the Booke in the Preface to Publicke Baptisme doth acknowledge that Baptisme in the Practise of the Primitive Church was Anniversary and but at certain Times which sheweth that the Primitive Church did not attribute so much to the Ceremony as they would break an outward and generall Order for it The Booke should afterwards allow of Private Baptisme As if the Ceremony were of that Necessity as the very Institutiou which committed Baptisme onely to the Ministers should be broken in regard of the supposed Necessity And therefore this Point of all others I think was bâ—t a Concessum proper Duritiam Cordis For the Form of Celebrating Matrimony the Ring seemeth to many even of vulgar Sense and Understanding a Ceremony not Grave Especially to be made as the words make it the essentiaâ—l Part of the Action Besides some other of the words are noted in Speech to be not so Decent and Fit For Musick in Churches That there should be Singing of Psalmes and Spirituall Songs is not denyed So the Question is de Modo Wherein if a Man will look attentively into the Order and Observation of it it is easie to disceâ—n between the Wisedome of the Institution and the Exercise of the late Times For first there are no Songs or Verses sung by the Quire which are not supposed by continuall use to be so familiar with the People as they have them without Booke Whereby the Sound hurteth not the Understonding And those which cannot read upon the Booke are yet Pertakers of the Sense and may follow it with their mind So again after the Reading of the Word it was thought fit there should be some pause for Holy Meditation before they proceeded to the Rest of the Service Which Pause was thought fit to be filled rather with some grave sound then with a still silence Which was the Reason of the Playing upon the Organs after the Scriptures read All which was Decent and tending to Edisicatirn But then the Curiosity of Devision and Reports and other Figures of Musick have no Affinity with the Reasonable Service of God but were added in the more pompous Times For the Capp and Surplisse since they be Things in their Nature indifferent And yet by some held superstitious And that the Question is between Science and Conscience It seemeth to fall within the Compass of the Apostles Rule Which is That the stronger do descend and yield to the Weaker Only the Dâ—fference is that it will be materially said that the Rule holdeth between Privat Man and Privat Man But not between the Conscience if a Private Man and the Order of a Church But yet since the Question at this time is of a Tolleration Not by Connivence which may encourage Disobedience But by Law which may give â— Liberty It is good again to be advised whether it fall not within the Equity of the Former Rule The rather because the Silencing of Ministers by this Occasion is in this scarcity of good preacherâ— a punishment that lighteth upon the People as well as upon the Party And for the Subscription it seemeth to me in the Nature of a Confession And therefore more properâ— to bind in the Vnity of Faith And to be urged rather for Articles of Doctrine then for Rites and Ceremonies and Points of ouâ—ward Government For howsoever Politick Considerations and Reasons of State may require Vniformity yet Christian and Divine Grounds look chiefly upon Vnity Touching a Preaching Ministery TO speak of a Learned Ministery It is true that the Worthiness of the Pastours Ministers is of all other points of Religion the most Summary I do not say the Greatest but the most Effectual towards the rest But herein to my Understanding while Men go on in Zeal to hasten this work they are not aware of as great or greater Inconvenience then that which they seek to remove For while they in veigh against a Dumb Ministery they make too easie and too promiscous an Allowance of such as they account Preachers Having not Respect enough to their Learnings in other Arts which are Handmaides to Divinity Not Respect enough to Years except it be in Case of Extraordinary Gift Not Respect enough to the Gift it self which many Times is none at all For God forbid that every Man that can take unto himself Boldnesse to speak an Hour together in a Church upon a Text should be admitted for a Preacher though he mean never so well I know there is a great Latitude in Gifts And a great Variety in Auditories and Congregations But yet so as there is Aliquid Infimum below which you ought not to descend For you must rather leave the Arke to shake as it shall please God then put unworthy Hands to hold it up And when we are in Gods Temple we are warned rather to put our Hands upon our Mouth then to offer the Sacrifice of Fooles And surely it may be justly thought that amongst many Causes of Atheisme which are miserably met in our Age As Schismes and Controversies Profane Scoffings in Holy Matters
and others It is not the least that divers do adventure to handle the Word of God which are unfit and unworthy And herein I would have no man mistake me as if I did extoll curious and affected Preaching which is as much on the other side to be disliked And breedeth Atheism and Scandall as well as the other For who would not be offended at one that cometh into the Pulpit as if he came upon the Stage to play Parts or Prizes Neither on the other side as if I would discourage any who hath any tollerable Gift But upon this Point I ground three Considerations First whether it were not requisite to renew that good Exercise which was practised in this Church some years And afterwards put down by order indeed from the Church In regard of some Abuse thereof Inconvenient for those Times And yet against the Advice and Opinion of one of the Greatest and Gravest Prelates of this Land And was commonly called Prophecying Which was this That the Ministers within a Precinct did meet upon a week day in some principall Town where there was some ancient Grand Minister that was President And an Auditory admitted of Gentlemen or other Persons of Leysure Then every Minister successively beginning with the youngest did handle one and the same part of Scripture spendâ—ng severally some Quarter of an Hour or better And in the whole some two Hours And so the Exercise being begun and concluded with Prayer And the President giving a Text for the next meeting the Assembly was dissolved And this was as I take it a Forthnights Exercise which in my Opinion was the best way to frame and train up Preachers to handle the Word of God as it ought to be handled that hath been practised For we see Oratours have their Declamations Lawyers have their Moots Logicians their Sophems And every practise of Science hath an Exercise of Erudition and initiation before Men come to the Life Onely Preaching which is the worthiest And wherein it is most danger to be amisse Wanteth an Introduction and is ventred and rushed upon at the first But unto this Exercise of the Prophecy I would wish these two Additions The one that after this Exercise which is in some sort Publick there were immediately a Private Meeting of the same Ministers Where they might brotherly admonish the one the other And specially the elder sort the younger of any Thing that had passed in the Exercise in Matter or Manner unsound and uncomely And in a word might mutually use such Advise Instruction Comfort or Encouragement as Occasion might minister For publick Reprehension were to be debarred The other Addition that I mean is That the same Exercise were used in the Vniversities for young Divines before they presumed to Preach as well as in the Countrey for Ministers For they have in some Colledges an Exercise called a Common Place Which can in no Degree be so profitable being but the Speech of one Man at one time And if it be feared that it may be Occasion to whet Mens Speeches for Controversies it is easily remedied by some strict Prohibition that Matters of Controversie tending any way to the violating or Disquieting the Peace of the Church be not handled or entred into Which Prohibition in regard there is ever to be a Grave person President or Moderatour cannot be frustrate The second Consideration is whether it were not convenient there should be a more exact Probation and Examination of Ministers Namely that the Bishops do not ordain alone but by Advise And then that Ancient Holy Orders of the Church might be revived By the which the Bishop did ordain Ministers but at foure set times of the year which were called Quatuor Tempora which are now called Ember-weeks It being thought fit to accompany so High an Action with generall Fasting and Prayer and Sermons and all Holy Exercises And the Names likewise of those that were to be Ordained were published some dayes before their Ordination To the end Exceptions might be taken if just Cause were The Third Consideration is that if the Case of the Church of England be that where a Computation is taken of all the Parochian Churches allowing the Vnion of such as were too small and adjacent And again a Computation to be taken of the persons who are worthy to be Pastours And upon the said Account if it fall out that there are many more Churches then Pastours Then of Necessity Recourse must be had to one of these Remedies Either that Pluralities must be allowed specially if you can by permutation make the Benefices more compatible Or that there be Allowed Preachers to have a more generall Charge to supply and serve by turn Parishes unfurnished For that some Churches should be provided of Pastours able to teach and others wholy Destitute seemeth to me to be against the Communion of Saints and Christians And against the Practice of the Primitive Church Touching the Abuse of Excommunication EXcommunication is the greatest Iudgement upon Earth Being that which is ratified in Heaven And being a Precursory or Prelusory Iudgement of the great Iudgement of Christ in the End of the World And therefore for this to be used unreverently and to be made an Ordinary Processe to lackey up and down for Fees how can it be without Derogation to Gods Honour and making the power of the Keyes contemptible I know very well the Defence thereof which hath no great Force That it issueth forth not for the Thing it self but for the Contumacy I do not deny but this Iudgement is as I said before of the Nature of Gods Iudgements of the which it is a Modell For as the Iudgement of God taketh hold upon the least sin of the Impenitent And taketh no hold of the greatest Sin of the Convert or Penitent So Excommunication may in case issue upon the smallest Offence And in Case not issue upon the greatest But is this Contumacy such a Contumacy as Excommunication is now used for For the Contumacy must be such as the Party as far as the Eye and Wisdom of the Church can discern standeth in State of Reprobation and Damnation As one that for that time seemeth given over to Finall Impenitency Upon this Observation I ground two Considerations The one that this Censure be restored to the true Dignity and Vse thereof which is that it proceed not but in Causes of great weight And that it be decreed not by any Deputy or Substitute of the Bishop but by the Bishop in Person And not by him alone but by the Bishop Assisted The other Consideration is That in liew thereof there be given to the Ecclesiasticall Court some ordinary Processe with such Force and Coercion as appertaineth That so the Dignity of so high a Sentence being retained and the Necessity of Mean Processe supplyed the Church may be indeed restored to the Ancient Vigour and Splendour To this purpose joyn'd with some other Holy and Good purposes was there a