blood of Christ unworthily shall be guilty of the very body and blood of Christ Vers 28 c. Wherefore let every man first prove himself and so let him eat of this bread and drink of this drink for whosoever eateth or drinketh it unworthily he eateth and drinketh to his own damnation because he putteth no difference between the very body of Christ and other kindes of meat Justification Fiftly As touching the order and cause of our Justification We will that all Bishops and Preachers shall instruct and teach our people committed by Us to their spiritual charge that this word Justification signifieth remission of our sins and our acceptation or reconciliation into the grace and favour of God that is to say our perfect renovation in Christ Item That sinners attain this justification by contrition and faith joyned with charity after such sort and manner as we before mentioned and declared Not as though our contrition or faith or any works proceeding thereof can worthily merit or deserve to attain the said justification for the onely mercy and grace for the Father promised freely unto us for his Sons sake Jesus Christ and the merits of his blood and passion be the onely sufficient and worthy causes thereof And yet that notwithstanding to the attaining of the same justification God requireth to be in us not onely inward contrition perfect faith and charity certain hope and confidence with all other spiritual graces and motions which as we said before must necessarily concurre in remission of our sins that is to say our justification but also he requireth and commandeth us that after we be justified we must also have good works of charity and obedience towards God in the observing and fulfilling outwardly of his laws and commandements For although acceptation to everlasting life be conjoyned with justification yet our good works be necessarily required to the attaining of everlasting life And we being justified be necessarily bound and it is our necessary duty to doe good works according to the saying of S. Paul s s Rom. 8. 12 c. We be bound not to live according to the flesh and to fleshly appetites for if we live so we shall undoubtedly be damned And contrary if we will mortifie the deeds of our flesh and live according to the spirit we shall be saved For whosoever be led by the spirit of God they be the children of God And Christ saith t t Mat. 19. 17. If you will come to heaven keep the commandements And Saint Paul speaking of evil works saith u u Gal. 5. 21. Whosoever commit sinfull deeds shall never come to heaven Wherefore We will that all Bishops and Preachers shall instruct teach Our people committed by Us unto their spiritual charge that God necessarily requireth of us to doe good works commanded by him and that not onely outward and civil works but also the inward spiritual motions and graces of the Holy Ghost that is to say to dread and fear God to love God to have firm confidence and trust in God to invocate and call upon God to have patience in all adversities to have sin and to have certain purpose and will not to sin again and such other like motions and virtues For Christ saith w w Mat. 5. 20. Except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees ye shall in no case enter into the kingdome of heaven that is to say We must not only do outward civil good works but also we must have these foresaid inward spiritual motions consenting and agreeable to the law of God Articles concerning the laudable Ceremonies used in the Church of Christ and first of Images As touching Images truth it is that the same have been used in the Old Testament and also for the great abuses of them sometime destroyed and put down And in the New Testament they have been also allowed as good Authors doe declare Wherefore We will that all Bishops and Preachers shall instruct and teach Our people committed by Us to their spiritual charge how they ought and may use them And first that there be attributed unto them that they be representers of virtue and good example And that they also be by occasion the kindlers and stirrers of mens mindes and make men oft to remember and lament their sins and offences especially the images of Christ and our Lady And that therefore it is meet that they should stand in the Churches and none otherwise to be esteemed And to the intent that rude people should not from henceforth take such superstition as in time past it is thought that the same hath used to doe We will that Our Bishops and Preachers diligently shall teach them and according to this doctrine reform their abuses for else there might fortune idolatry to ensue which God forbid And as for sensing of them and kneeling and offering unto them with other like worshippings although the same hath entered by devotion and falne to custome yet the people ought to be diligently taught that they in no wise doe it nor think it meet to be done to the same images but onely to be done to God and in his honour although it be done before the images whether it be of Christ of the Crosse of our Lady or of any other Saint beside Of honouring of Saints At touching the honouring of Saints We will that all Bishops and Preachers shall instruct and teach Our people committed by Us unto their spiritual charges that Saints now being with Christ in heaven be to be honoured of Christian people in earth but not with that confidence and honour which are onely due unto God trusting to attain at their hands that which must be had onely of God But that they be thus to be honoured because they be known the elect persons of Christ because they be passed in godly life out of this transitory world because they already doe reigne in glory with Christ and most speically to laud and praise Christ in them for their excellent virtues which he planted in them for example of and by them to such as yet are in this world to live in virtue and goodnesse and also not to fear to die for Christ and his cause as some of them did And finally to take them in that they may to be the advancers of our prayers and demands unto Christ By these waies and such like be Saints to be honoured and had in reverence and by none other Of Praying to Saints As touching Praying to Saints We will that all Bishops and Preachers shall instruct and teach Our people committed by Us unto their spiritual charge that albeit grace remission of sin and salvation cannot be obtained but of God onely by the mediation of our Saviour CHRIST which is onely sufficient Mediatour for our sins yet it is very laudable to pray to Saints in heaven everlastingly living whose charity is ever permanent to be Intercxessors and to pray for
Lands should revert to the true Heirs of the said Founders if then in beeing 8. But such consider not that such a Reservation would have favoured more of wildnesse than wisdome in that Age Basily confuted as well might one have sought to secure himself with a shelter against the falling of the skies as equally probable as the diverting of Abbey-Lands to other intentions Besides such a jealous clause might be interpreted hereticall to put into peoples fancies a feizability of such alterations Yea I have heard it questioned by the Learned in the Law whether such a conditionall settlement with such a clause were Legall or no many maintaining that such Donations must be absolute But suppose such a Clause in their Foundations it had not much befriended them at this time seeing Cables are as easily cut off as Twine-threads by power of Parliament when disposed to make such a dissolution 9. Now some conceived it just Abbey-Lands should have been restored to the Heirs of their Founders Strong faith to believe so much of King Henry's charity but seeing the most and greatest Abbeys were built and endowed before the Conquest it was hard to finde out their Heirs if extant Besides this would minister matter of much litigiousnesse equally to share them amongst their many Benefactors Wherefore the King the Founder Generall of them all mediately or immediately in himself or in His Subjects as who in His person or Ancestors confirmed consented or at least connived at their Foundations may charitably be presumed to seize them all into His own hands so to cut off the occasion of dangerous division amongst His subjects about the partition of those Estates SECTION V. To the Right Honourable The Lady ELIZABETH POWLET of St. George-Hinton MADAM THere be three degrees of gratitude according to mens severall abilities The first is to requite the second to deserve the third to confesse a benefit received He is a happy man that can doe the first no honest man that would not doe the second a dishonest man who doth not the third I must be content in reference to your favours on me to sit down in the last Form of thankfulnesse it being better to be a Lagge in that School than a Trewant not at all appearing therein Yea according to our Saviours counsell and comfort the lowest place is no hindrance to a * * Luke 14. 10. higher when the Master of the houshold shall be pleased to call him up When this is done and God shall ever enable me with more might my gratitude shall wait on your Lady-ship in a greater proportion Mean time this Present having otherwise little of worth may plead somthing of propernesse therein seeing Somerset-shire is the chief subject of this Section the same County which receiveth honour from You by Your Birth and returneth it to You by Your Baronry therein God blesse You in all Your relations and make Your afflictions which are briers and thistles in themselves become sweet-brier and holy-thistle by sanctifying them unto You. Of Miracles in generall to which Monasteries did much pretend RIGHT is the Rule of what is So A true Miracle described and what is otherwise We will therefore premise the description of a true Miracle A Miracle is a work of God passing the power of nature done for the confirmation of Faith on the Mission generally of a new Ministry 1. Worke of God a Psalm 72. 18. who onely doth wondrous things For though He sometimes useth men as Morall instruments whereby yet never as Naturall causes to effect Miracles 2. Passing the power of Nature Hence it is that it is not done by leisure but presently not by degrees but perfectly God's Cures are never subject to Relapse once healed and ever healed except the party run on the score of a new guilt Thou art b John 5. 14. made whole sinne no more left a worse thing befall thee 3. Done for the confirmation of faith God will not make his works cheap by prostituting them meerly for the satisfaction of mans curiosity 4. On the Mission generally of a new Ministery For although some sprinkling of Miracles on other occasions yet their main body was done by Moses a new Law-giver to the Jewes by Elias and Elisha two grand Restorers adequate almost to a Giver of the Law in a generall-visible defection to Idolatry by Christ and his Apostles as the first Preachers of the Gospel In this our description no mention of the rarity of Miracles because the same resulteth from the premises frequencie abating from the due wonder thereof 2. Now that such Miracles long since are ceased Miracles long since are ceased appears by the confession of antient Fathers and most ingenious Romanists S. Chrysost 23 Hom on S. John thus expresseth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For even now there be Seekers and Sayers wherefore also now are not Miracle done for if thou beest a Believer as thou oughtest to be and dost love Christ as thou oughtest to love him thou hast no need of Miracles For Miracles are given to unbelievers 3. S. Augustine passing his Censure on the Miracles of his Age By Saint Angustine's confession had so low an opinion of their truth that he ranked them under two c De Unitate Ecclesiae cap. 16. heads 1. Figmenta mendacium hominum Forgeries of lying men 2. Portenta fallacium spirituum Prodigies of deceitfull Devils 4. Bishop Fisher himself writing against d De Captivitate Babylonica cap. 11. Luther and occasionally treating of the power of Miracles Cujus effectum nune nullum cernimus of which saith he we now see no effect which addeth to the wonder that so wise a man should engage in the foolish wonder of the holy Maid of Kent 5. The true cause of the ceasing of Miracles is not any want of Divine power to effect them Why Miracles ceased as if that infinitenesse could ever like Naomi be superannuated and effoete to have no more true wonders in the womb thereof but because Miracles are the swadling cloathes of infant-Churches And when Doctrines are once established and received in a Church Miracles are impertinent yea it is no better than a tempting of God after such assurance given long since to the Truth still to expect a miraculous confirmation thereof 6. Wherefore when the importunity of Papists presseth us to produce Miracles to atrest our Religion The Magazine of Protestant Miracles we return unto them That ours is an old Faith founded long since on the Scriptures and we may justly lay claim to all the Miracles in the New Testament to be ours because done in demonstration of that Doctrine which we at this day doe defend and are the Seals of that Instrument the writing wherein we desire and endeavour to maintain and practice 7. Such forgery must needs be an high and heinous offence If the counterfeiting of the Mark Tokens Counterfeiting Miracles a heinous offence and
contemners of learning in the countries abroad do fret against it which in truth doth the more commend it the dissolution of it would breed triumph to the adversary and great sorrow and gries to the favourers of religion contrary to the counsell of Ezekiel 13. 18. who saith Cor justi non est contristandum and although some have abused this good and necessary exercise there is no reason that the malice of a few should preâ—udice all Abuses may be re formed and that which is good may remain neither is there any just cause of offences to be taken if diverse men make divers sences of one sentence of scripture so that all the senses be good and agreeable to the analogie and proportion of faith for otherwise we must needs condemne all the ancient Fathers and divers of the Church who most commonly expound one and the same text of scripture diversly and yet all to the good of the Church and therefore doth Basil compare the scriptures to a well out of which the more a man draweth the better and sweeter is the water I trust when your Majesty hath considered and weighed the premises you will rest satisfied and judge that no such inconveniences can grow oâ— such exercises as these as you have been informed but rather the clean contrary and for my own part because I am well assured by reasons and also by arguments taken out of the holy scriptures by experience the most certain seal of sure knowledge that the said exercises for the interpretation and exposition of the scriptures and for the exhortation and comfort drawn out of the same are both profitable to encrease knowledge amongst ministers and tendeth to the edifying of the hearers I am inforced with all humility and yet plainly to profess that I cannot with safe conscience and without the ofence of the Majesty of God give mine assent to the suppressing of the said exercises much less can I send out any injunction sor the utter and universall subversion of the same I say with S. Paul I have no power to destroy but only to edifie and with the same Apostle I can do nothing against the truth but with the truth If it be your Majesties pleasure for this or any other cause to remove me out of this place I will with all humility yield thereunto and render again unto your Majesty that which I have received of the same I consider with myself quod terrendum est incidere in manus Dei viventis I consider also quod qui facit contra conscientiam divinis in rebus aedificat ad gehennam And what shall I win if I gained I will not say a Bishoprick but the whole world and lose my own soul Beare with me I beseech you Madam if I chuse rather to offend your earthly Majesty then to offend the heavenly Majesty of God And now being sorry that I have been so long and tedious to your Majesty I will draw to an end most humbly praying the same that you would consider these short petitions following The first that you wound referr all these Ecclesiasticall matters which touch religion or the Doctrine or Discipline of the Church unto the Bishops and Divines of the Church of your Realm according to the example of all Christian Emperours and Princes of all Ages for indeed they are to be judged as an ancient Father writeth in Ecclesia seu Synodo non in Palatino When your Majesty hath questions of the laws of your Realm you do not decide the same in your Court or Palace but send them to your judges to be determined Likewise for the duties in matters in Doctrine or Discipline of the Church the ordinary way is to defer the decision to the Bishops and other head Ministers of the Church Ambrose to Theodosius useth these words Si de causis pecuniarijs comites tuos consulis quanto magis in causa religionis sacerdotes Domini aequum est consulas And likewise to the Emperour Valentinian Epist 32. Si de fide conferendum est Sacerdotum debet esse just collatio si enim factum est Constantino Augustae memoriae principi qui nullas leges ante praemisit sed liberum dedit judicium Sacerdotis And in the same place the same Father saith that Constantius the Emperour son to Constantine the great began well by reason he followed his Fathers steps at the first but ended ill because he took upon him difficile intra Palatinum judicare and thereby fell into Arianisme a terrible example The said Ambrose so much commended in all histories for a godly Bishop goeth further and writeth to the said Emperour in this forme Si docendus est episcopus à laico quid sequitur laicus ergo disputet Episcopus audiat à laico At certè si vel scripturarum seriem divinarum vel vetera tempora retractemus quis est qui abundat in causa fidei inquam fidei episcopos solere de Imperatoribus christianis non imperatores de episcopis judicaâ—e Would God your Majesty would follow this ordinary you should procure to your self much quietness of minde and better please God avoid many offences and the Church should be more peaceable and quietly governed much to the comfort and quietness of your Realm The second petition I have to make to your Majesty is this that when you deal in matters of faith and religion or matters that touch the Church of Christ which is the Spouse bought with so dear a price you would not use to pronounce so resolutely and pèremptorily quasi ex authoritate as you may do in civill and extern matters but always remember that in Gods cause the will of God and not the will of any earthly creature is to take place It is the antichristian voice of the Pope Sic volo Sic jubeo stet pro ratione voluntas In Gods matters all Princes ought to bow their Septers to the Son of God and to ask counsell at his mouth what they ought to doe David exhorteth all Kings and Rulers to serve God with fear and trembling Remember Madam that you are a mortall creature look not only as was said to Theodosius upon the people and princely array wherewith you are apparrelled but consider withall what it is that is covered therewith Is it not flesh and blood is it not dust and ashes is it not a corruptible body which must return to her earth again God knoweth how soon Must you not one day appear ante tremendum tribunal crucifixi ut recipias ibi prout gesseris in corpore sive bonum sive malum 2 Cor. 5. And although you are a mighty Prince yet remember that he that dwelleth in heaven is mightier as the Psalmist saith 76. Terribilis est is qui aufert spiritum principum terribilis super omnes reges Wherefore I beseech you Madam in visceribus Christi when you deal in these religious causes set the Majesty of God before your eyes laying all earthly
majesty aside determine with your self to obey his voice and with all humility say unto him non mea sed tua voluntas fiat God hath blessed you with great felicity in your reign now many years beware you do not impute this same to your own deserts or policy but give God the glory and as to instruments and means impute your said felicity first to the goodness of the cause which you set forth I mean Christs true religion And Secondly to the sighs and groans of the Godly in fervent prayer to God for you which have hitherto as it were tied and bound the hands of God that he could not pour out his plagues upon you and your people most justly deserved Take heed that you never think of declining from God lest it be verified of you which is written of Joash 2 Cron. 24. who continued a Prince of good and godly government for many years together and afterwards cum corroboratus esset elevatum est cor ejus in interitum suum neglexit Deum You have done many things well but unless you persevere to the end you cannot be blessed for if you turn from God then will be turn his mercifull countenance from you and what remaineth then to be looked for but only a horrible expectation of Gods judgement and an heaping up of Gods wrath against the day of wrath But I trust in God your Majesty will alwayes humble your self under his mighty hand and goe forward in the godly and zealous setting forth of Gods true religion alwayes yeilding true obedience and reverence to the word of God the only rule of faith and religion And if you so doe although God hath just cause many wayes to be angry with you and us for our unthankfulness Yet I doubt nothing but for his own names sake he will still hold his mercifull hand over us shield and protect us under the shadow of his wings as he hath hitherto done I beseech God our heavenly Father plentifully to pour his principall spirit upon you and alwayes direct your heart in his holy fear Amen Amen What could be written with more spirit and less animosity more humility and less dejection I see a Lambe in his own can be a Lion in God and his churches Cause Say not that orbitas and senectus the two things which made the man speak so boldly a Plutarch Morals to the Tyrant only encouraged Grindall in this his writing whose necessary boldness did arise partly from confidence in the goodness of the cause for which partly from the graciousnes of the Queen to whom he made his address But alas all in vain Leicester had so filled her Majesties eares with complaints against him there was no room to receive his petition 4. Indeed Leicester cast a covetous eye on Lambeth-House Lambeth house Grindals guilt alledging as good arguments for his obtaining thereof as ever were urged by Ahab for Naboths-Vineyard Now Grindall though generally condemned for remisness in this kinde parting with more from his See then ever his successors thanked him for stoutly opposed the alienating of this his principal Palace and made the Leicestrian Party to malice him but more hereof b In Grindals character at his death hereafter Mean time may the Reader take notice that a great Scholar and Statesman and no Enemy to the Hierarchie in his c Sâ— Francis Bacon worthy considerations abuut Church-Government tendred to King James conceiveth that such Prophesyings which Grindall did favour might be so discreetly cautioned and moderated as to make them without fear of faction profitable for advancing of learning and Religion But so jealous were some Bishops of that Age of these Prophecyings as having too much Presbyterian Analogie and classical Constitution therein they decried the motion of them as Schismatical 5. I finde no mortality of Protestant Worthies this year The death of Cope and Bullock But amongst the Catholicks much moan for the death of Allan Cope Harpsfields great correspondent and Agent for those of his Religion at Rome where he died and was buried in the English Colledge and George Bullock bred in S t. Johns in Cambridge and after lived in Antwerpe in the Monastery of S t. Michaels 6. Now began Priests and Jesuites to flock faster into England Pepish Iecusis swarme iuto England than ever before having exchange of cloaths and names and professions He who on Sunday was a Priest or Jesuite was on Monday a Merchant on Tuesday a Souldier on Wednesday a Courtier c. and with the sheers of equivocation constantly carried about him he could cut himself into any shape he pleased But under all their new shapes they retained their old nature being akinn in their turbulent spirits to the wind pent in the subterranean concavities which will never be quiet untill it hath vented it self with a State-quake of those countries wherein they abide These distilled traiterous principles into all people wheresoever they came and endeavoured to render them disaffected to Her Majesty maintaining that She neither had nor ought to have any dominion over Her Subjects whilest She persisted in an heretical distance from the Church of Rome 7. Hereupon the Parliament Necessary severity of the Parliament against them which now met at Westminster was enforced for the security of the State to enact severe laws against them First Jan. 16. that it should be treason to draw any from that faith established in England to the Romish religion Secondly that it should be treason to be reconciled to the Romish religion Thirdly that to maintain or conceal any such person longer then twenty days should be misprision of treason Fourthly that saying mass should be two hundred marks penalty and one years imprisonment Fiftly hearing Mass should be one hundred marks penalty and one years imprisonment Sixtly absence from the Church one moneth fineable at twenty pounds Seventhly all they shal be imprisoned who will not or cannot pay the forfeiture Eightly it was provided that such should pay ten pounds a moneth who kept a School-master in their house who repaireth not to Church Where by the way we may mention that some since conceive themselves to have discovered a defect in this law because no order is taken therein against Popish School-mistrisses And although School-master may seem of the Common-gender and inclusive of both sexes yet by the letter of the law all She-teachers which did mischief to little children evaded the punishment Thus when authority hath carefully shut all doores and windows imaginable some little offenders will creep through the cranies thereof 8. When Sovereigns have made laws Many against 〈◊〉 mâ—lcts for 〈◊〉 Subjects sometimes take the boldness to sit in judgement upon them to commend them for just or condemne them for cruel as here it came to pass Some and those far enough from all Popery misliked the imposing of monie-mâ—lcts on mens consciences If the Mass were lawfull let it freely be permitted if
dear brother the Lord Jesus every day more and more bless thee and all that earnestly desire his glory Geneva October 1582. Thine Beza often using another mans hand because of the shaking of my own We must not let so eminent a letter pass without some observations upon it See we here the secret sympathy betwixt England and Geneva about discipline Geneva helping England with her prayers England aiding Geneva with her purse 20. By the Colledge of Bishops here mentioned by Beza Geneva's suit was coldly resented we understand them assembled in the last Convocation Wonder not that Geneva's wants found no more pitty from the Episcopal party seeing all those Bishops were dead who formerly exiles in the Marian dayes had found favour and relief in Geneva and now a new generation arose having as little affection as obligation to that government But however it fared with Geneva at this time sure I am that some years a Vide pag. 1602. parag after preferring her petition to the Prelacie though frequent begging makes slender alms that Common-wealth tasted largely of their liberality 21. Whereas mention is made Why the rigorous pressing of subscription was now remitted of the heat of some abated this relateth to the matter of subscription now not pressed so earnestly as at the first institution thereof This remissnesse may be imputed partly to the nature of all laws for though knives if of good metall grow sharper because their edge thinner by using yet laws commonly are keenest at the first and are blunted in process of time in their execution partly it is to be ascribed to Arch-Bisshop Grindals age and impotency who in his greatest strength did but weakly urge conformity partly to the Earle of Leicester his interposing himself Patron General to non-subscribers being perswaded as they say by Roger Lord North to undertake their protection SECTION V. To DANIEL HARVEY Esq High Sheriff of Surrey I am sufficiently sensible of the great distance and disproportion betwixt my meanesse and your worth as at all other times so now especially whilst you are a prime Officer in publick employment Despairing therefore that my pen can produce any thing meet for your entertainment I have endeavoured in this Section to accommodate you with Company fittest for your Converse being all no meaner then Statesmen and most of them Privie Councellours in their severall Letters about the grand businesse of Conformity God in due time bless you and your Honorable Consort with such issue as may be a Comfort to you and a Credit to all your relations 1. VEry strongly Leicester though at the Councel table Politickly complying with the rest of the Lords A forme of Discipline considered of by the Brethren in a solemn Synod with the severall Decrees thereof and concurring alwayes with their results when sitting in Conjunction with them when alone engaged his Affections in favour of the Non-conformists and improved his power at this time very great with the Queen to obtain great liberty for them Hence it was that many Bishops Active in pressing subscription in their Diocess when repairing to Court were checkt and snibt by this great favourite to their no small grief and discouragement Heartned hereat the Brethren who hitherto had no particular platforme of discipline amongst themselves as universally owned and practised by their party began in a solemne Councell held by them but whether at Cambridge or London uncertain To conclude on a certain forme as followeth in these their decrees faithfully translated out of their own latine Copie The Title thereof videlicet These be the things that do seem may will stand with the peace of the Church The Decrees LEt no man though he be an Vniversity man offer himself to the Ministery nor let any man take upon him an uncertain and vague Ministery a a Under Mr. 〈◊〉 hand 〈◊〉 of the â—spand 〈◊〉 by 〈◊〉 Bancrofi his dangerous positions pag. 46. though it be offered unto him But such as be called to the Ministery by some certain Church let them impart it unto that Classis or conference where of themselves are or else to some greater Church-assembly and if such shall be found fit by them then let them be commended by there letters unto the Bishop that they may be ordained Ministers by him Those ceremonies in the Book of Common-Prayer which being taken from Popery are in controversie doseem that they ought to be omitted and given over if it may be done without danger of being put from the Ministery But if there be any imminent danger to be deprived then this matter must be communicated with the Classis in which that Church is that by the judgement thereof it may be determined what ought to be done If subscription to the Articles of Religion and to the Book of Common-Prayer shall be again urged it is thought that the Book of Articles may be subscribed unto according to the statute thirteenth Elizabeth that is unto such of them only as contain the sum of Christian faith and doctrine of the Sacraments But for many weighty causes neither the rest of the Articles in that Book nor the Book of Common-prayer may be allowed no though a man should be deprived of his Ministery for it It seemeth that Church-wardens and Collectors for the poor might thus be turned into Elders and into Deacons when they are to be chosen Let the Church have warning fifteen dayes before of the time of Election and of the Ordinance of the Realm but especially of Christs Ordinance touching appointing of Watchmen and overseers in his Church who are to fore-see that none offence of scandall do arise in the Church and if any shall happen that by them it may be duly abolished And touching Deacons of both sorts Videlicet men and women the Church shall be monished what is required by the Apostle and that they are not to chuse men of Custome and of Course or for their riches but for their faith zeal and integrity and that the Church is to pray in the mean time to be so directed that they make choice of them that be meet Let the names of such as are so chosen be published the next Lords day and after that their duties to the Church and the Churches towards them shall be declared then let them be received into the Ministery to which they are chosen with the generall prayers of the whole Church The Brethâ—en are to be requested to ordain a distribution of all Churches according to these rules in that behalf that are set down in the Synodical Discipline touching Classicall Provinciall Comitiall or of Commencements and assemblies for the whole kingdome The Classes are to be required to keep acts of memorable matters which they shall see delivered to the Comitiall assembly that from thence they may be brought by the Provinciall assembly Also they are to deal earnestly with Patrones to present fit men whensoever any Church is fallen void in that Classis The Comitial
consequence thereof which encreased the Secular Opposition against this leading case of Jurisdiction 17. He will not stand to the determination of a grave priest chosen Umpire About this time came to Wisbich an aged Priest who had given great Testimony of the Ability of his judgement and ardency of his affections to the Catholick Cause being the Generall Collector of the charitable contributions unto the Prisoners In which place he had been so diligent in gathering secret in conveying faithfull in delivering unpartiall in dispensing such sums committed unto him that deservedly he had purchased reputation to himself Who as he had been a Benefactor to both Parties so now he was made an Arbitrator betwixt them with promise of both sides to rest satisfied with his decision He condemneth the Jesuits guilty of a scandalous separation and that Weston ought to desist from his Supriority But the Jesuits would not stand to his sentence confessing their separation Scandalous but only per accidens and therefore not to be left off And whereas the aforesaid Priest had determined that that separation could not be continued without sin the Jesuits in derision demanded of him whether he meant a venial sin or a mortall and so the whole business took no effect 18. At last is forced by letters from his provincial to leave off his Agency Some moneths after two reverend Priests often sent for by both sides were by joynt consent made Judges in this Cause who resolved that Westons Agency should be abolished as the original of evill and seminary of much discord and because Weston refused to obey their order these two Priests posted up to London where Garnet the Jesuits Provincial did lodge and from him with much adoe obtained peremptory letters to Weston presently to leave off his pretended superiority A message which went to the proud Jesuits heart who was formerly heard to say that he o Declaratio motuum ac c. pag. 20. had rather throw himself headlong from the Castle wall then desist from his office But now there was no remedy but he must obey desiring only he might make a speech to his society exhorting them to unity and concord and in the midst of his Oration as if he would have surrendred his soul and place both together he fell speechless into a p Ibidem swoond and hardly recovered again so mortall a wound it is to a proud heart to part with Authority Thus ended Westons Agency the short continuance whereof was the best commendation of his command 19. The Schism notwithstanding continues and increases But this was but a palliate cure to skin the sore over which festered within the enmity still continued Seculars complaining that the Jesuits traduced them to Lay-Catholicks as cold and remiss in the cause only dull to follow beaten paths not active to invent more compendious wayes for the advance of Religion Anno Regin Eliza. 38. Anno Dom. 1595. The Jesuits also boasted much of their own merit how their order though last starting had with its speed overtook and over-run all before them Indeed they are excellent at the art of self-praising not directly but by certain consequence for though no man blazed his own praise for one to be a herauld to commend himself the same on the same is false blazon as well against the rules of modesty as prudence yet every one did praise his partner laying an obligation on him to do the like who in justice must do as much and in bounty often did more gratefully repaying the commendations lent him with interest And thus mutually arching up one another they fill'd the ears of all Papists with loud relations of the transcendent Industry Piety Learning of the men of their society to the manifest derogation of all other orders But more of these discords in the year following 20. The strickt keeping of the Sabbath first revived About this time thorowout England began the more Solemne and strickt observation of the Lords day hereafter both in writing and preaching commonly called the Sabbath occasioned by a Book this year set forth by one P. Bound Doctor of Divinity and enlarged with Additions Anno 1606. wherein these following opinions are maintained 1. That the commandement of Sanctifying every seventh Day as in the Mosaicall Decalogue is morall and perpetual 2. That whereas all other things in the a Dr Bounds BOOK of the Sabbath p. 91. Jewish Church were taken away Priesthood Sacrifices and Sacraments this Sabbath was so changed that it still remaineth 3. b pag. 247. That there is a great reason why we Christians should take our selves as streightly bound to rest upon the Lords day as the Jews were upon their Sabbath it being one of the morall Commandements where all are of equall Authority 4. c pag. 124. The rest upon upon this day must be a notable and singular rest a most carefull exact and precise rest after another manner then men are accustomed 5. d pag. 163. Schollers on that day not to study the liberall Arts nor Lawyers to consult the case nor peruse mens evidences 6. e pag. 164. Sergeants Apparitours and Sumners to be restrained from executing their offices 7. f pag. 166. Lustices not to examine Causes for the conservation of the peace 8. g pag. 102. That ringing of more bell's then one that day is not to be justified 9. h pag. 206. 209. No Solimâ— feasts nor wedding dinners to be made on that Day with permission notwithstanding of the same to i pag. 211. Lords Knights and Gentlemen of Quality which some conceive not so fair dealing with him 10. k pag. 102. All honest recreations and pleasures lawfull on other dayes as shooting fencing bowling on this day to be forborn 11. l pag. 272. 275. No man to speak or talk of pleasures or any other worldly matter It is almost incredible how taking this Doctrine was partly because of it's own Purity and partly for the eminent piety of such persons as maintained it so that the Lords Day especially in Corporations began to be precisely kept people becoming a Law to themselves forbearing such sports as yet by statute permitted yea many rejoycing at their own restraint herein On this day the stoutest fencer laid down the buckler the most skillful Archer unbent his bow counting all shooting besides the Marke Mâ—y-games and Morish-dances grew out of request and good reason that Bells should be silenced from gingling about mens leggs if their very Ringing in Steeples were adjudged unlawful some of them were ashamed of their former pleasures like children which grown bigger blushing themselves out of their rattles and whistles Others forbear them for fear of their Superiors and many left them off out of a Politick Compliance least otherwise they should be accounted licentious 21 Yet learned men were much divided in their judgements about these sabatarian Doctrines some embraced them as ancient truths consonant
3. If in debating of the cause by the Learned men there any thing be emergent whereof you thought not before you shall meet and consult thereupon again and so resolve among your selves joyntly what is fit to be maintained And this to be done agreeable to the Scriptures and the doctrine of the Church of England 4. Your advise shall be to those Churches that their Ministers doe not deliver in the Pulpit to the people those things for ordinary Doctrins which are the highest points of Schools and not fit for vulgar capacity but disputable on both sides 5. That they use no Innovation in Doctrine but teach the same things which were taught twenty or thirty years past in their own Churches and especially that which contradicteth not their own Confessions so long since published and known unto the world 6. That they conforme themselves to the publick Confessions of the neighbour-reformed Churches with whom to hold good correspondency shall be no dishonour to them 7. That if there be main opposition between any who are overmuch addicted to their own opinions your endevour shall be that certain Positions be moderately laid down which may tend to the mitigation of heat on both sides 8. That as you principally look to God's glory and the peace of those distracted Churches so you have an eye to Our honour Who send and employ you thither and consequently at all times consult with Our Ambassadour there residing who is best acquainted with the form of those Countreys understandeth well the Questions and differences among them and shall from time to time receive Our Princely directions as occasion shall require 9. Finally in all other things which We cannot foresee you shall carry your selves with that advise moderation and discretion as to persons of your quality and gravity shall appertain Doctor Davenant and Doctor Ward Octo. 8. presented themselves again to His MAJESTY at Royston October the 8. Where His MAJESTY vouchsafed His familiar discourse unto them for two hours together commanding them to sit down by Him and at last dismissed them with His solemn prayer That God would blesse their endeavours which made them cheerfully to depart His presence 66. Addressing themselves now with all possible speed to the Sea-side they casually missed that Man of Warre which the States had sent to conduct them over though they saw him on Sea at some distance and safely went over in a small Vessel 20. landing October 20 at Middleburgh On the 27 of the same Moneth they came to Hague 27. where they kissed the hand of His Excellency GRAVE MAURICE to Whom the Bishop made a short Speech and by Whom they were all courteously entertained Hence they removed to Dort Nov. 3. where November the 3 the Synod began and where we leave them with the rest of their fellow-Divines when first every one of them had taken this Admission-Oath at their entrance into the Synod I Promise before God l Acts Synodi Dordratenae pag. 64. whom I believe and adore the present searcher of the heart and reins that in all this Synodal action wherein shall be appointed the examination judgment and decision as well of the known five Articles and difficulties thence arising as of all other Doctrinals that I will not make use of any Humane Writing but onely of God's Word for the certain and undoubted Rule of Faith And that I shall propound nothing to my self in this whole cause besides the glory of God the peace of the Church and es pecially the preservation of the purity of Doctrine therein So may my Saviour Jesus Christ be mercifull unto me whom I earnestly pray that in this my purpose He would alwaies be present with me with the grace of his Spirit I say we leave them here with fellow-Divines For should my pen presume to sail over the Sea it would certainly meet with a strom in the passage the censure of such who will justly condemn it for medling with transmarine matters especially Doctrinall points utterly aliene from my present subject Onely a touch of an Historical passage therein confining our selves to our own Countreymen 67. These four Divines had allowed them by the STATES Ten pounds sterling a day 〈…〉 Threescore and ten pounds by the week an entertainment farr larger than what was appointed to any other forreign Theologues and politickly proportioned in gratefull consideration of the Greatnesse of His MAJESTY who employed them And these English Divines knowing themselves sent over not to gain wealth to themselves but glory to God and reputation to their Sovereign freely gave what they had freely received keeping a Table general where any fashionable Forreigner was courteously and plentifully entertained 68. They were commanded by the KING to give Him a weekly account each one in his several Week Weekly intelligence to the King from his Divines according to their seniority of all memorable passages transacted in the Synod Yet it happened that for a moneth or more the KING received from them no particulars of their proceedings whereat His Majesty was most highly offended But afterwards understanding that this defect was caused by the countermands of an higher King even of him who m Prov. 30. 4. gathereth the winde in his fists stopping all passages by contrary weather no wonder if He who was so great a peace-maker was himself so quickly pacified yea afterwards highly pleased when four weekly dispatches not neglected to be orderly sent but delayed to be accordingly bought came all together to His Majesties hands 69. On the 10 of December Dec. 10. Gualter Balcaâ—quall Bachelour of Divinity and Fellow of Pembroke-Hall Mr. Balcanquall admitted into the Synod came into the Synod where his Credential Letters from King JAMES were publickly read Whose pleasure it was that he should be added to the four English Collegues in the name of the Church of Scotland The President of the Synod welcomed him with a short Oration which by Mr. Balcanquall was returned with another and so was he conducted to his place A place built for him particularly as one coming after all the rest so that his seat discomposed the uniformity of the building exactly regular before But it matters not how the seats were ordered so that the judgments of such as sate therein were conformed to the truth of the Scriptures 70. Doctor Joseph Hall being at the Synod of Dort 17. and finding much indisposition in himself 1619. the aire not agreeing with his health Dr. Hall his return thence on his humble request obtained His Majesties leave to return Whereupon composing his countenance With a becoming gravity he publickly took his solemn farewell of the Synod With this Speech following NOn facilè verò mecum in gratiam redierit cadaverosa haec moles quam aegrè usque circumgesto quae mihi hujus Conventus celebritatem toties inviderit jamque prorsus invitissimum à vobis importunè avocat divellit Neque enim
Barrett summoned before the Consistory Fellow of Gonvile and Caius Colledge April 29. preached ad Clerum for his degree of Bachelour in Divinity in St. Maryes wherein he vented such Doctrines May 5. for which he was summoned six daies after before the Consistory of the Doctors and there enjoyned the following Recantation PReaching in Latine not long since in the University-Church Right Worshipfull many things slipped from me His solemn Recantation both falsly and rashly spoken whereby I understand the mindes of many have been grieved to the end therefore that I may satisfie the Church and the Truth which I have publickly hurt I doe make this publick Confession both repeating and revoking my Errors First I said That no man in this transitory world is so strongly underpropped at least by the certainty of Faith that is unlesse as I afterwards expounded it by revelation that he ought to be assured of his own Salvation But now I protest before God and acknowledge in my own conscience that they which are justified by Faith have peace towards God that is have reconciliation with God and doe stand in that Grace by Faith therefore that they ought to be certain and assured of their own Salvation even by the certainty of Faith it self Secondly I affirmed That the faith of Peter could not fail but that other mens may for as I then said our Lord prayed not for the faith of every particular man But now being of a better and more sound judgment according to that which Christ teacheth in plain words John 17. 20. I pray not for these alone that is the Apostles but for them also which shall believe in me through their word I acknowledge that Christ did pray for the faith of every particular Believer and that by the virtue of that prayer of Christ every true Believer is so stayed up that his faith cannot faile Thirdly Touching perseverance unto the end I said That that certainty concerning the time to come is proud forasmuch as it is in his own nature contingent of what kinde the perseverance of every man is neither did I affirm it to be proud onely but to be most wicked But now I freely protest that the true and justifying Faith whereby the faithfull are most neerly united unto Christ is so firm as also for the time so certain that it can never be rooted out of the mindes of the faithfull by any tentations of the flesh the world or the Devill himself so that he who hath his Faith once shall ever have it for by the benefit of that justifying Faith Christ dwelleth in us and we in Christ therefore it cannot be but increased Christ growing in us daily as also persevere unto the end because God doth give constancy Fourthly I affirmed That there was no distinction in Faith but in the persons believing In which I confesse I did erre now I freely acknowledge That temporary faith which as Bernard witnesseth is therefore fained because it is temporary is distinguished and differeth from that saving Faith whereby Sinners apprehending Christ are justified before God for ever not in measure and degrees but in the very thing it selfe Moreover I adde that James doth make mention of a Dead Faith and Paul of a Faith that worketh by Love Fiftly I added That Forgivenesse of Sins is an Article of Faith but not particular neither belonging to this man nor to that man that is as I expounded it that no true faithfull man either can or ought certainly to believe that his Sins are forgiven But now I am of another minde and doe freely confesse that every true faithfull man is bound by this Article of Faith to wit I believe the forgivenesse of Sins certainly to believe that his own particular sins are freely forgiven him neither doth it follow hereupon that that Petition of the Lords Prayer to wit Forgive us our Trespasses is needlesse for in that Petition we ask not onely the Gift but also the increase of Faith Sixtly These words escaped me in my Sermon viz As for those that are not saved I doe most strongly believe and doe freely protest that I am so perswaded against Calvin Peter Martyr and the rest That Sin is the true proper and first cause of Reprobation But now being better instructed I say That the Reprobation of the wicked is from everlasting and that the saying of Augustine to Simplician is most true viz If Sin were the cause of Reprobation then no man should be elected because God doth foreknow all men to be defiled with it and that I may speak freely I am of the same minde and doe believe concerning the Doctrine of Election and Reprobation as the Church of England believeth and teacheth in the Book of the Articles of Faith in the Article of Predestination Last of all I uttered these words rashly against Calvin a man that hath very well deserved of the Church of God to wit that he durst presume to lift up himself above the High and Almighty God By which words I confess that I have done great injury to that most learned and right Godly man and I doe most humbly beseech you all to pardon this my rashness as also that I have uttered many bitter words against Peter Martyr Theodore Beza Jerome Zanchius Francis Junius and the rest of the same Religion being the Lights and Ornaments of our Church calling them by the odious names of Calvinists and other slanderous terms branding them with a most grievous mark of Reproach whom because our Church doth worthily Reverence it was not meet that I should take away their good name from them or any way impaire their credit or dehort others of our Countrey-men from reading their most learned Works I am therefore very sorry and grieved for this most grievous offence which I have publickly given to this most famous University which is the Temple of true Religion and sacred receptacle of Piety And I doe promise you that by Gods help I will never hereafter offend in like sort and I doe earnestly beseech you Right Worshipfull and all others to whom I have given this offence either in the former Articles or in any part of my said Sermon that you would of your courtesie pardon me upon this my Repentance This Recantation was by the Doctors peremptorily enjoyned him Maii 10. That on Saturday following immediately after the Clerum he should go up into the Pulpit of S. Maryes where he had published these Errors and there openly in the face of the University read and make this Recantation which by him was done accordingly but not with that remorse and humility as was expected for after the reading thereof he concluded thus Haec dixi as if all had been orall rather than cordiall Yea soon after he departed the University got beyond Sea turned a Papist returned into England where he led a Lay mans life untill the day of his death Iohn Iegon Vicecan 1595-96 Ezech